ir-y 


f  THEOLOGICAL  SEMINARY,! 

%  Princeton,  N.J.  % 

*  s 


I  Cfcse9        _  Division. „j 


^ 


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THE 


OF 


THE  LATE  REVERE jYB  AND  PIOUS 


MR.  THOMAS  'i&OUGE, 

Minister  of  the  Gospel,  St.  Sepulchres,  London. 


IN  SIX  PARTS, 


I.  A  Word  to  Sinners,  and  a  Word  to 
Saints :  or,  The  Nature  and  Ne- 
cessity of  Regeneration  and  the 
New  Birth,  from  John  iii.  2,  3. 

£L  Christian  Directions,  shewing-  how 
to  walk  with  God  all  day  long-. 

III.  The  Christian  Householder,  where- 
in are  many  useful  Directions  for 
Parents  and  Masters  of  Families, 
from  Joshua  xxiv.  15. 


IV.  The  Young  Man's  Guide  through 
the  Wilderness  of  this  World,  to 
the  heavenly  Canaan  r  shewing 
him  how  to  carry  himself  Chris- 
tian-like in  the  whole  course  of 
his  Life,  from  Ecclesiastes  xii.  1. 

V.  The  Principles    of  the   Christian 

Religion  explained  to  the  mean- 
est;  with  practical  Applications 
to  each  Head. 

VI.  The  surest  and  safest  Way  of 
Thriving,  from  Matth.  x.  41,  42. 


TO    WHICH    IS   PREFIXED, 

AN  ACCOUNT  OF  THE  AUTHOR'S  LIFE, 


ALBAjYT: 

PUBLISHED  BY  GEORGE  LINDSAY 

E.  &  E.  Hosford.„.Printers. 

1815. 


^ 


AJf 


* 


ACCOUNT 

OF    THE 

LIFE  AND  CHARITABLE  DEEDS, 

OF    THE 

AUTHOR. 


M, 


_R.  Thomas  Gouge,  late  Minister  of  the  gospel  at  St.  Sepulchres  in  London, 
was  born  at  Bow  near  Stratford,  in  the  county  of  Middlesex,  the  19th  day  of 
September  1605,  eldest  son  to  that  learned' Divine,  Dr.  William  Gouge,  late  pas- 
tor of  Black-Friars  in  London,  who  also  was  member  of  that  Assembly  of  Di- 
vines at  Westminster,  which  composed  our  Confession  of  Faith,  and  Larger  and 
Shorter  Catechisms.  He  was  a  man  eminent,  as  in  other  graces,  so  in  this  of  cha- 
rity, especially  to  the  household  of  faith.  He  maintained  some  poor  scholars  in 
the  university,  wholly  at  his  own  charge  ;  and  contributed  liberally  towards  the 
maintenance  of  others.  He  set  apart  a  sacred  stock,  (as  he  called  it)  a  portion 
for  the  poor,  proportionable  to  his  incomes,  which  also  he  faithfully  distributed. 
He  used  to  say,  That  the  tenth  part  of  a  rich  man's  estate  was  a  fit  proportion  tq 
be  devoted  to  God  for  charitable  uses :  but  himself,  as  his  son  tells  us,  he  collected 
from  his  own  papers,  gave  the  seventh  part  of  all  his  yearly  commgs-in,  towards 
the  maintaining  poor  scholars  at  the  university  and  the  relieving  poor  families  and 
distressed  persons.  And  how  wonderfully  God  blessed,  as  his  ministry,  so  his 
outward  estate,  is  so  well  known  to  all  who  lived  in  his  days,  that  (as  his  son  saith) 
it'is  needless  to  say  any  thing-  of  it :  only  there  may  be  truly  applied  to  him  the 
words  of  the  Psalmist,  He  is  ever  merciful  and  lending  ;  and  his  seed  is  blessed.  A 
little  before  his  death,  after  three  days  illness,  he  complained,  Alas  !  I  have  lost 
three  days  ;  and,  to  a  friend  visiting  him,  f  am  willing  to  die,  having,  I  bless  God, 
nothing  to  do  but  to  die  :  And  to  his  sister,  being  afraid  to  leave  him  alone,  Why 
sister,  said  he,  I  shall,  I  am  sure,  be  with  Christ  when  I  die  r  which  he  did,  De- 
cember 12th,  1653*  aged  79. 

This  his  worthy  son  Mr.  Thomas  Gouge,  was  bred  at  Eaton  school ;  and  from: 
thence  chosen  to  King's  College  in  Cambridge,  being  about  20  years  of  age  :  and 
in  the  year  1626,  after  he  had  finished  the  course  of  his  studies,  and  taken  his  de- 
grees, he  left  the  university  and  his  fellowship,  being  presented  to  the  living  of 
Colsden,-  near  Croyden  in  Surrey,  where  he  continued  about  two  or  three  years  ; 
and  from  thence  was  removed  to  St.  Sepulchres  in  London,  in  the  year  1638:  and 
the  year  after,  thinking  fit  to  change  his  condition,  matched  into  a  very  worthy 
and  ancient  family,  marrying  one  of  the  daughters  of  Sir  Robert  Darcy. 

Being  thus  settled  in  this  large  and  populous  parish  St.  Sepulchres,  he  did,  with. 
great  solicitude  and  pains,  discharge  all  the  parts  of  a  vigilant  and  faithful  mini- 
ster, for  about  the  epace  of  24  years.  For,  besides  his  constant  and  weekly  la- 
bour of  preaching,  he  was  very  diligent  and  charitable,  in  visiting  the  sick  ;  and 
ministring  not  only  spiritual  counsel  and  comfort  to  them,  but  likewise  liberal  re- 
lief to  the  wants  and  necessities  of  those  that  were  poor,  and  destitute  of  mean* 
to  help  themselves  in  that  condition.  He  did  also  every  morning  throughout  th© 
year  catechise  in  the  church,  especially  the  poorer  sort,  who  were  generally  most 
ignorant  ;  and  to  encourage  them  to  come  thither  to  be  instructed  by  him,  he  did 
once  a  week  distribute  money  among  them,  not  upon  a  certain  day,  but  changing 
it  on  purpose  as  he  thought  good,  that  he  might  thereby  oblige  them  to  be  con- 
stantly present:  these  were  ahiefly  the  more  ?ged  poor,  who  feeing  past  labour,. 


iv  The  Author* s  Life* 

had  leisure  enough  to  attend  upon  this  exercise.  As  for  the  other  sort  of  poor, 
who  were  able  to  work  for  their  living-,  he  set  them  at  work  upon  his  own  charge  ; 
buying  flax  and  hemp  for  them  to  spin  -r  and  what  they  spun  he  took  off  their 
hands,  paying  them  for  their  work  ;  and  then  got  it  wrought  into  cloth,  and  sold 
it  as  he  could,  chiefly  among  his  friends,  himself  bearing  the  whole  loss.  And 
this  was  a  very  wise  and  well  chosen  way  of  charity;  and,  in  the  good  effect  of  it, 
a  much  greater  charity,  than  if  he  had  given  these  very  persons  freely,  and  for  no- 
thing, so  much  as  they  earned  by  their  work,  because  by  this  means,  he  took  ma- 
ny off  from  begging,  and  thereby  rescued  them  at  once  from  two  of  the  most 
dangerous  temptations  of  this  world,  idleness  and  poverty  ;  and  by  degrees  re- 
claimed them  to  a  virtuous  and  industrious  course  of  life,  which  enabled  them 
afterwards  to  live  without  being  beholden  to  the  charity  of  others. 

But  to  pass  over  many  things  worthy  to  be  remembered  of  him  ;  and  to  speak 
only  of  these  virtues  of  his  which  were  more  eminent  and  remarkable. 

Of  his  piety  towards  Godr  which  is  the  necessary  foundation  of  all  other  gra- 
ces and  virtues,  I  shall  only  say  this,  that  it  was  great  and  exemplary,  but  yet 
very  still  and  quiets  without  st;r  and  noise,  and  much  more  in  substance  and  re- 
ality, than  in  shew  and  ostentation  ;  and  did  not  consist  in  censuring  and  finding 
fault  with  others,  but  in  the  due  care  and  government  of  his  own  life  and  actions, 
and  exercising  himself  continually  to  have  a  conscience  void  of  offence  toward 
God  and  toward  man  ;  in  which  he  was  such  a  proficient.  One  saith,  That  after 
long  acquaintance  and  familiar  conversation  with  him,  it  was  not  easy  to  observe 
anything  that  might  deserve  blame.  Mr.  Baxter  says,  That  he  never  heard  any 
one  person,  of  what  rank,  sort,  or  sect  soever,  speak  one  word  to  his  dishonour, 
or  name  any  fault  that  they  charged  on  his  life  or  doctrine  -r  no  not  the  highest 
prelatists  themselves,  save  only  that  he  conformed  not  to  their  impositions. 

He  particularly  excelled  in  the  more  peculiar  virtues  of  conversation,  in  mo- 
desty, humility,  meekness,  cheerfulness,  and  in  kindness  and  charity  towards  all 
men. 

So  great  was  his  modesty,  that  it  never  appeared  either  by  word  or  action  that 
he  put  any  value  upon  himself.  This  hath  been  often  observed  in  him,  that  die 
charities  which  were  procured  chiefly  by  his  application  and  industry,  when  he 
had  occasion  to  give  an  account  of  them,  that  he  would  rather  impute  it  to  any- 
one who  had  but  the  least  hand  and  part  hi  the  obtaining  of  them,  than  assume 
any  thing  of  it  to  himself. 

He  was  elothed  with  humility,  and  had  in  a  most  eminent  degree  that  orna- 
ment of  a  meek  and  quiet  spirit,  which  St.  Peter  says,  '  is  in  the  sight  of  God  of 
so  great  price  :'  so  that  there  was  not  the  least  appearance  either  of  pride,  or  pas- 
sion in  any  of  his  words  or  actions.  He  was  not  only  free  from  anger  and  bitter- 
ness, but  from  all  affected  gravity  and  moroseness.  His  conversation  was  affable 
and  pleasant :  he  had  a  wonderful  serenity  of  mind  and  evenness  of  temper,  visi- 
ble in  his  very  countenance  ;  he  was  hardly  ever  merry,  but  never  melancholy 
and  sad.  Mr.  Baxter  says,  He  never  saw  him  sad  but  cheerful.  He  was  upon  all 
occasions  and  accidents  perpetually  the  same,  always  cheerful,  and  always  kind  ; 
of  a  disposition  ready  to  embrace  and  oblige  all  men  ;  allowing  others  to  differ 
from  him,  even  in  opinions  that  were  very  dear  to  him  ;  and  provided  men  did 
but  fear  God,  and  work  righteousness,  he  loved  them  heartily,  how  distant  soe- 
ver from  him  in  judgment  about  things  less  necessary  :  in  all  which  he  is  very 
worthy  to  be  a  pattern  for  men  of  all  persuasions  whatsoever. 

But  that  virtue  which  of  all  others  shone  brightest  in  him,  and  was  his  most 
proper  and  peculiar  character,  was  his  cheerful  and  unwearied  diligence  in  acts  of 
pious  charity.  And  had  a  singular  sagacity  and  prudence  in  devising  the  most 
effectual  ways  of  doing  good,  and  in  managing  and  disposing  his  charity  to  the 
best  purposes,  and  to  the  greatest  extent ;  always,  if  it  were  possible,  making  it 
to  serve  some  good  end  of  piety  and  religion,  as  the  instruction  of  poor  children 
in  the  principles  of  religion  ;  and  furnishing  grown  persons  that  were  ignorant, 
with  the  Bible  and  other  good  books  ;  strictly  obliging  those  to  whom  he  gave 
them,  to  a  diligent  reading  of  them  ;  and  when  he  had  opportunity,  exacting  of 
them  an  account  how  they  had  profited  by  them. 
In  his  occasional  aims  to  the  noorf  in  whishhe  was  very  free  and  bountiful,  the 


The  Author's  Lifes  V 

relief  he  gave  them,  was  always  mingled  with  good  counsel,  and  as  great  a  ten- 
derness and  compassion  for  their  souls  as  for  their  bodies ;  which  very  often  at- 
tained the  good  effect  it  was  likely  to  have,  the  one  making-  way  for  the  other, 
with  so  much  advantage,  and  men  being  very  apt  to  follow  the  good  advice  of 
those  who  gave  them  in  hand  so  sensible  a  pledge  and  testimony  of  their  good- 
will to  them. 

This  kind  of  charity  must  needs  be  very  expensive  to  him,  but  he  had  a  plenti- 
ful estate  settled  upon  him,  and  left  him  by  his  father ;  and  h  e  laid  it  out  us  libe- 
rally in  the  most  prudent  and  effectual  ways  of  charity  he  eould  think  of,  and  upon 
such  persons  as,  all  circumstances  considered,  he  judged  to  be  the  fittest  and  most 
proper  objects  of  it. 

Another  instance  of  his  remarkable  zeal  and  charity  in  propagating  religion, 
was  when  he  was  ejected  or  silenced  from  preaching  in  the  year  1662,  and  had 
quitted  his  living-  of  St.  Sepulchres,  upon  dissatisfaction  about  the  terms  of  Con- 
formity. He  then  having  a  compassion  for  those  parts  of  Wales,  which  were  dis- 
tressed with  ignorance,  and  wanted  means  of  knowledge,  made,  a  journey  into 
South  Wales  ;  and  in  every  town  where  he  came,  he  enquired  what  poor  people 
there  were,  that  had  any  children,  wham  they  were  willing  to  have  taught  Eng- 
lish--and  to  read  and  write,  and  to  learn  the  Catechism  :■  and  when  he  met  with  * 
competent  number,  lie  enquired  for  fit  persons  to  instruct  them ;  a  man  for  the 
boys,  and  a  woman  fo?4he  girls ;  and  agreed  with,  them  for  a  penny,  or  two  pence 
a  week,  which  he  undertook  to  pay. 

Mr-.  Edmond  Calamy,  saith,  "  When  he  had  lost  much  by  the  fire,  and  had 
settled  his  children,  and  had  his  wife  taken  from  him  by  death,  he  had  but  about 
one  hundred  and  fifty  pounds  a  year  left,  and  he  gave  a  hundred  of  it  to  charita- 
ble uses,  It  was  his  daily  work  to  do-  all  the  good  he  could,  with  as  great  dili- 
gence and  constancy,  as  other  men  labour  at  their  trades.  He  visited  the  poor,, 
and  stirred  up  the  rich  in  whom  he  had  any  interest,  to  devote  at  least  the  tenth 
part  of  their  estates  to  works  of  charity." 

Dr.  John  Owen,  saith,  "  That  he  was  a  person  eminently  suited  unto  that  worfe 
he  was  called  unto.  For  whereas  he  was  deprived  of  all  outward  advantages,, 
(as  well  as  many  others)-  not  only  of  encreasing  his  wealth  in  the  world,  but  of 
ordinary  supplies  for  himself,  and  family,,  beyond  his  peculiar  patrimony,  he 
.abundantly  manifested  himself  to  have  lived  in  the  faith  of  that  truth,  which  he 
endeavoured  to  implant  on  the  minds  and  consciences  of  others  ;  and  did  but  in- 
vite men  into  the  same  belief  and  practice  with  himself." 

Mr.  Thomas  Manton,  saith,  "That  he  was  a  meet  advocate  for  so  good  a  cause,, 
fiw  we  willingly  hear  every  man  in  his  own  faculty,  none  so  fit  to  exhort  otherr 
to  charity,  as  those  that  are  eminently  charitable  themselves.  When  he  was  be- 
tween sixty  and  seventy  years  old,  he  used  to  travel  into  Wales,  and  dispeesg 
what  money  he  could  spare  himself,  or  collect  from  others,  among  the  poor  per- 
secuted ministers  there.  He  settled,  in  the  chief  towns  of  Wales  a  great  many 
schools,  to  the  number  of  three  or  four  hundred,  for  women  to  teach  children  to 
read,  having  himself  undertaken  to  pay  them  for  many  hundred  children.  H-> 
preached  in  Wales  till  they  drove  him  from  place  to  place  by  persecution.  He 
went  constantly  to  the  parish  churches,  and  sometimes  communicated  with  them  9. 
and  was  authorized  by  an  old  university-license  to  preach  occasionally;  and  ye;. 
fur  so  doing-,  was  excommunicated  even  m  Wales,  and  that  while  he  was  doing  all 
this  good." 

One  saith,  "That  for  about  nine  or  ten  years  before  his  death,  he  did  almost 
wholly  apply  his  charity  to  Wales,  because  there  lie  judged  was  most  occasion? 
for  it :  And,  because  this  was  a  very  great  work,  he  did  not  only  lay  out  upon  it 
whatever  he  could  spare  out  of  his  own  estate  ;.  but  employed  his  whole  time  and 
pains  to  excite  and  engage  the  charity  of  others  for  his  assistance  in  it. 

"And  inUiis  he  had  two  excellent  designs :  One,  to  have  poor  children  brought 
up  to  read  and  write,  and  to  be-carefully  instructed  in  the  principles  of  religion  : 
The  other,  to  furnish  persons  of  grown  age,  the  poor  especially,  with  the  ne- 
cessary helps  and  means  of  knowledge,  as  the  Bible,  and  other  books  of  piety  and 
devolion,  in  their  own  language ;  to  which' end  he  procured  the  Church  Cate- 
chism, the  Practice  of  Piety,  and  the  whole  Duly  of  Man ;  besides  several  father 


vi  The  Author's  Life. 

pious  and  useful  books,  some  of  them  to  be  translated  into  the  Welch  tongue; 
and  great  numbers  of  them,  all  to  be  printed,  and  sent  down  to  the  chief  towns 
in  Wales,  to  be  sold  at  easy  rates  to  those  that  were  able  to  buy  them,  and  to  be 
freely  given  to  those  that  were  not. 

"  And  in  both  these  designs,  through  the  blessing  of  God  upon  his  unwearied 
endeavours,  he  found  very  great  success.  For,  by  the  large  and  bountiful  con- 
tributions, which  chiefly  by  his  industry  and  prudent  application,  were  obtained 
from  charitable  persons  of  all  ranks  and  conditions,  from  the  nobility  and  gentry 
of  Wales,  and  the  neighbouring  counties,  and  several  of  that  quality  in  and  about 
London;  and  from  that  perpetual  fountain  of  charity  the  city  of  London,  led  on 
and  encouraged  by  the  most  bountiful  example  of  the  right  honourable  the  lord 
Mayor,  and  the  court  of  aldermen  ;  to  all  which  he  constantly  added  two  thirds 
of  his  own  estate :  I  say,  by  all  these  together,  there  were  every  year  eight  hun- 
dred, sometimes  a  thousand  poor  children  educated,  as  I  said  before ;  and  by  this 
example,  several  of  the  most  considerable  towns  of  Wales,  were  excited  to  bring 
up  at  their  own  charge  the  like  number  of  poor  children  in  the  like  manner,  and 
under  his  inspection  and  care. 

"  He  likewise  gave  veiy  great  numbers  of  the  books  above  mentioned,  both  in 
the  Welch  and  English  tongues,  to  the  poorer  sort,  so  many  as  were  unable  to 
buy  them,  and  willing  to  read  them.  But  which  was  the  greatest  work  of  all, 
and  amounted  indeed  to  a  mighty  charge,  he  procured  a  new  and  fair  impres- 
sion of  the  Bible  in  the  Welch  tongue,  to  the  number  of  eight  thousand,  one  thou- 
sand whereof  were  freely  given  to  the  poor  ;  and  the  rest  were  sent  to  the  prin- 
cipal cities  and  towns  in  Wales,  to  be  sold  to  the  rich  at  very  reasonable  and  low 
rates,  viz.  at  four  shillings  a  piece,  well  bound  and  clasped,  whicli  was  much 
cheaper  than  any  English  Bible,  was  ever  sold,  that  was  of  so  fair  a  print  and  pa- 
per ;  a  work  of  that  charge,  that  it  was  not  likely  to  have  been  done  any  othei* 
way :  and  for  which  this  age,  and  perhaps  the  next,  will  have  great  cause  to  thank 
God  on  his  behalf. 

"He  was  used  to  say  often  with  pleasure,  that  he  had  two  livings,  which  he 
would  not  exchange  for  two  of  the  greatest  in  England,  meaning  Wales,  where 
he  used  to  travel  every  year  to  spread  knowledge,  piety,  and  charity;  and  Christ's 
Hospital,  where  he  used  freely  to  catechise  the  poor  children,  in  order  to  the 
well  laying  the  foundations  of  religion  in  them  in  their  tender  years. 

I  shall  here  subjoin  an  account  of  his  charities  in  Wales  for  one  year,  by  which 
some  judgment  may  be  made,  as  to  the  rest.  It  was  in  the  year  1674,  before  his 
excellent  impression  of  the  British  Bible,  in  the  Welch  tongue ;  it  was  printed 
about  that  time  in  a  single  sheet,  which  is  apt  to  be  lost :  whereas  it  is  a  pity,  but 
it  should  be  preserved  to  posterity :  it  was  in  these  words,  An  account  of  what  hath 
been  done  in  Wales  this  last  year,  from  Midsummer  1674,  to  March  25th  1675, 
in  pursuance  of  the  above  trust,  upon  the  encouragement  of  divers  worthy  per- 
sons, to  this  pious  and  charitable  design. 

1.  In  fifty-one  of  the  chief  towns  of  Wales,  812  poor  children  have  been,  and 
are  put  to  school,  to  learn  English  over  and  above  the  500  put  to  school  the  last 

.  year  by  the  charity  of  others,  before  this  trust  began. 

2.  There  have  been  bought  and  distributed  in  several  families,  32  Welch  Bibles, 
which  were  all  that  could  be  had  in  Wales  or  London. 

3.  There  were  240  New  Testaments  in  Welch,  to  be  given  away  to  the  poor 
people,  that  can  read  Welch. 

4.  And  500  Whole  Duties  of  Man  in  Welch,  to  be  distributed  in  like  manner. 
All  which  pious  and  charitable  undertaking,  hath  already  provoked  divers  of 

the  better  sort  of  the  Welch,  to  put  above  500  of  the  poorest  Welch  children  to 
school,  upon  their  account.  So  that  about  1850  in  all,  are  already  put  to  school 
to  learn  to  read  English  :  Attested  by  us, 


Matthew  Pool, 
William  Durham, 
John  Tillotson, 


Thomas  Firmin, 
Edward  Stillingiteet, 
Benjamin  Whitchcot, 


Thomas  Gouge, 
John  Meriton, 
Simon  Ford. 


In  these  good  works,  tie  employed  all  his  time  and  care,  and  pains,  and  his 
Tffhole  heart  was  in  them3  so  that  he  was  very  little  affected  with  any  thing  else  ; 


The  Author's  Life.  vii 

and  seldom  minded  or  knew  any  thing1  of  the  strange  occurrences  of  this  trou- 
blesome and  busy  age,  such  as  I  think  are  hardly  to  be  paralleled  in  any  other  : 
or,  if  he  did  mind  them,  he  scarce  ever  spake  any  thing  about  them.  For  this 
was  the  business  he  laid  to  heart ;  and  knowing  it  to  be  so  much  and  so  certainly 
the  will  of  his  heavenly  Father,  it  was  his  meat  and  drink  to  be  doingof  it :  And 
the  good  success  he  had  in  it  was  a  continual  feast  to  him  ;  and  gave  him  a  per- 
petual serenity  both  of  mind  and  countenance.  His  great  love  and  zeal  for  this 
work,  made  all  the  pains  and  difficulties  of  it  seem  nothing  to  him  :  He  would 
rise  early  and  sit  up  late,  and  continued  inthe  same  diligence  and  industry  to  the 
last,  though  he  was  in  the  threescore  and  seventeenth  year  of  his  age.  And,  that 
he  might  manage  the  distribution  of  his  great  charity  with  his  own  hands,  and 
see  the  good  effects  of  it  with  his  own  eyes,  he  always  once,  but  usually  twice  a 
year,  at  his  own  charge,  travelled  over  a  great  part  of  Wales,  none  of  the  best 
countries  to  travel  in  :  But,  for  the  love  of  God  and  men,  he  endured  all  that, 
together  with  the  extremity  of  heat  and  cold,  (which  in  their  several  seasons  are 
both  very  great  there)  not  only  with  patience,  but  with  pleasure.  So  that,  all 
things  considered,  there  have  not,  since  the  primitive  times  of  Christianity,  been 
many  among  the  sons  of  men,  to  whom  that  glorious  character  of  the  Son  of  God 
might  be  better  applied,  that  he  -went  about  doing  good. 

He  died  in  the  77th  year  of  his  age,  October  29th,  1681.  It  so  pleased  God, 
that  his  death  was  very  sudden  ;  and  so  sudden,  that  in  all  probability,  he  him-* 
self  hardly  perceived  it  when  it  happened  ;  for  he  died  in  his  sleep,  without  any 
sickness  or  pain,  or  fear  of  death  ;  he  was  heard  to  give  a  groan  in  his  sleep,  and 
he  was  gone  :  so  that  we  may  say  of  him,  as  it  is  said  of  David,  after  he  had 
sewed  his  generation,  according  to  the  rdll  of  God,  he  fell  asleep. 


TO  Mt  DEARLY  BELOVED  FRIEA'BS,  THE  INHABITANTS  Of 
ST.  SEPULCHRES,  PARISH,  LOJYDON. 

Beloved  Friends, 

TO  further  the  salvation  of  men's  souls,  as  it  is  a  most  excel- 
lent work ;  so,  it  ought  to  be  the  study,  and  endeavour  both  of 
every  Christian  in  his  place  and  calling,  and  especially  of  the 
ministers  of  the  gospel,  whose  office  and  function  calls  on  them 
more  importunately  to  labor  therein.  Now,  since  regeneration  is 
absolutely  necessary  to  salvation;  and  that  there  can  be  no  en- 
trance into  the  nezo  Jerusalem  without  a  new  birth  /  I  have  accord- 
ding  to  that  ability  which  the  Lord  hath  given  me,  set  forth,  in 
this  small  Treatise,  the  nature  and  necessity  of  regeneration,  to- 
gether with  the  means  on  your  part  to  be  performed  for  the  better 
attaining  thereunto. 

Most  of  these  truths  have  been  preached  in  your  hearing,  and 
now  they  are  presented  to  your  sight ;  that  thereby  you  may  be 
put  in  remembrance  of  them,  and  more  thoroughly  affected  with 
them.  Though  I  cease  to  be  your  minister,  yet,  I  shall  not  cease 
to  do  what  in  me  lieth,  to  further  your  eternal  happiness.  It  was 
my  hearty  desire  of  your  everlasting  welfare,  that  first  put  me 
upon  preaching  on  this  subject :  and  the  like  desire  hath  enga- 
ged me  to  present  the  same  to  your  view. 

Herein  have  I  set  before  you  heaven  and  hell,  happiness  and 
misery.  Oh  that  you  would  but  be  so  wise  as  to  chuse  heaven, 
rather  than  hell,  happiness,  rather  than  misery ! 

That  I  should  adventure  these  notes  into  the  world,  is  not  out 
of  any  conceit,  that  there  is  any  thing  extraordinary  in  them ; 
but  merely  out  of  that  strong  affection  1  bear  to  your  soul's  wel- 
fare, For  my  hearts  desire  is,  that  you  may  be  saved ;  and,  will 
the  Lord  but  bless  this  small  Treatise  to  the  regeneration,  or 
edification  of  any  of  your  souls,  I  have  the  end  of  all  my  pains 
and  cost. 

Avoiding  all  affectation  of  words,  I  have  used  plainness  of 
speech :  it  being  always  my  chief  design  in  the  whole  course  of 
my  ministry,  to  affect  the  hearts  and  consciences  of  my  hearers, 
rather  than  tickle  their  ears,  and  please  their  fancy. 

That  I  may  not  detain  you  longer ;  I  shall  close  this  epistle, 
with  three  requests  unto  you. 

1 .  That  you  kindly  accept  of  this  small  book,  which  treats  on 
a  subject  so  necessary  to  your  everlasting  happiness. 

2.  That  you  would  be  pleased,  as  to  peruse  it  yourselves,  so 
take  some  time  to  read  it  to  your  families.  If  you  cannot  find 
leisure  on  the  week  days,  then  to  read  some  part  of  it  each  Lord's 
day,  till  you  have  read  it  through. 


The  Epistle  Dedicatory.  ix 

3.  That  you  would  not  lock  it  up  in  your  closets,  but  suffer  it 
to  lie  in  your  houses,  where  your  children  and  servants  may  pe- 
ruse it  as  they  find  opportunity.  Who  knoweth  how  successful 
and  fruitful,  this  plain  Treatise  may  prove,  if  the  Lord  shall  be 
pleased  to  accompany  it  with  his  blessing  ? 

That  the  Lord  therefore  would  so  bless  these  my  poor  and 
weak  endeavors,  that  such  as  are  yet  in  their  natural  state 
may  be  converted ;  that  converts  may  be  improved  and  built  up 
in  that  grace  wherein  they  stand,  is  the  unfeigned  desire,  and 
hearty  prayer  of, 

Your  servant  in  the  work  of  the  Gospel,  who 
hath  been,  and  still  is  desirous  of  your 
spiritual  welfare, 
March  19th,  1668.  THO.  GOUGE. 


TO  MT  DEARLY  BELOVED  FRIENDS  AND  NEIGHBOURS,  THE 
INHABITANTS  OF  ST.  SEPULCHRES  PARISH. 

Grace,  Mercy,  and  Peace  from  GOD  the  Father  of  Mercies,  and 
the  God  of  all  Consolation. 

My  Dear  Friends, 

CONSIDERING  with  myself,  how  besides  my  LorcVs  day 
preaching,  I  might  be  farther  serviceable  to  your  souls,  in  pro- 
moting your  spiritual  warfare :  It  pleased  God  to  put  it  into  my 
heart,  to  draw  up  some  practical  Directions  for  your  better  gui- 
dance in  the  way  to  heaven.  Accordingly  I  set  upon  the  work 
with  all  readiness  and  alacrity,  being  much  persuaded  in  myself, 
that  some  spiritual  advantage  might  (through  God's  blessing) 
accrue  unto  your  souls  thereby.  The  Lord,  who  is  the  searcher 
of  all  hearts,  knoweth,  that  my  only  end  and  aim  herein,  is  the 
advancement  of  your  everlasting  salvation  :  Which,  if  it  shall  be 
any  way  furthered  by  this  small  Treatise,  I  shall  never  repent  of 
my  pains  and  cost,  but  shall  very  much  rejoice  that  the  Lord, 
hath  enabled  me  (in  any  measure)  to  be  serviceable  to  him  in  the 
furtherance  of  the  gospel  of  his  dear  Son,  especially  among  you 
my  dear  flock.  Several  considerations  have  had  some  influence 
upon  me  in  this  undertaking ;  but  the  main  motive  is,  the  single 
sense  of  my  relation  to  you,  that  it  hath  pleased  God  of  his  infi- 
nite goodness  and  free  grace,  to  instruct  me  a  weak,  frail  earthen 
vessel,  with  that  inestimable  treasure,  The  mysteries  of  the  Gospel ', 
and  appointed  me  to  preach  unto  you  in  particular,  The  unsearcha- 
ble riches  of  Christ.  I  account  it  the  greatest  honor  a  poor 
creature  can  be  capable  of,  to  be  made  directly  subservient  to 

N.  B.  This  Preface  belongs  to  Christian  Directions,  &c> 
o 


X  The  Epistle  Dedicatory. 

the  glorious  purposes  of  his  Creator,  for  the  recovery  and  resto- 
ration of  the  world  by  Jesus  Christ  :  And  therefore,  that  we 
ministers  of  the  gospel,  to  whom  God  hath  vouchsafed  this  honor, 
have  the  stronger  engagement  and  obligation  laid  upon  us  to 
preach  the  gospel  both  in  season,  and  out  of  season,  and  to  lay 
out  ourselves  all  manner  of  ways,  if  hy  any  means  we  may  gain 
souls  unto  Christ,  and  build  them  up  in  him.  Now  this  way  I 
have  here  taken,  will  have  this  advantage  above  others,  above 
my  ordinary  preaching,  and  performance  of  other  ministerial 
duties  among  you ;  that  whereas  by  them  I  can  mind  you  of  the 
things  which  belong  unto  your  everlasting  peace,  only  while  I 
am  in  this  tabernacle  :  by  this,  as  it  is  said  of  Abel,  Heb.  ix.  4. 
/  may  still  speak  to  you  even  when  dead.  Accept  therefore  (my 
dear  friends  and  neighbors)  this  little  Treatise  from  the  hands  of 
your  loving  pastor  :  whose  heart  is  exceedingly  enlarged  towards 
you,  greatly  longing  after  you  all  in  the  bowels  of  Jesus  Christ. 
For  what  is  my  hope,  or  joy,  or  crown  of  rejoicing  ?  Are  not  even 
ye  in  the  presence  of  our  Lord  Jesus  Christ  at  his  coming  ?  1 
Thess.  ii.  19.  Accept  it  therefore,  and  testify  your  acceptance 
by  reading  of  it,  and  much  more  by  a  conscionable  performance 
of  the  directions  contained  in  it.  1  think  they  will  carry  their 
own  evidence  with  them,  that  they  are  all  agreeable  to  the  word 
of  God  :  For,  I  have  not  made  it  my  business  to  mint  new  notions, 
but  to  press  upon  you  old  truths,  and  known  duties.  I  have 
draAvn  them  up  in  a  plain  and  familiar  style  and  method,  studying 
rather  to  be  profitable,  than  accurate:  they  are  of  daily  use  to 
an  holy  life  ;  and  therefore,  I  hope  you  will  daily  peruse  them. 
They  are  of  general  use  to  all  sorts  of  Christians,  at  all  times, 
in  their  several  places,  callings,  conditions,  and  relations  ;  and 
therefore,  1  hope,  you  will  give  the  more  diligent  heed  to  them, 
Such  whose  callings  and  business  will  scarce  afford  them  leisure 
on  the  week-days  to  look  into  such  Treatises  as  this,  I  do  ear- 
nestly entreat  them,  that  at  least  on  the  Lord's  days,  after  the 
performance  of  the  public  duties  of  piety  in  the  congregations, 
and  of  private  in  their  families,  they  would  spend  some  time  in 
reading  a  part  of  this  book  with  their  family.  And  the  Lord 
make  it  abundantly  useful  and  profitable  unto  you  :  Yea,  "  The 
"  God  of  peace,  that  brought  again  from  the  dead  our  Lord  Je- 
"  sus,  that  great  Shepherd  of  the  sheep,  through  the  blood  of  the. 
u  everlasting  covenant,  make  you  perfect  in  every  good  work, 
"  to  do  his  will,  working  in  you  that  which  is  well-pleasing  in 
"  his  sight,  through  Jesus  Christ,  to  whom  be  glory  for  ever  and 
"  ever.'*     Amen. 

Your  affectionate, 

Though  most  umcorthy  Minister, 
THO.  GOUGE, 
Sepulchres,  London,  20th  Dec.  1660. 


I 


A   WORD   TO    SINNERS, 

AND 

A  WORD   TO  SAINTS. 

The  former  tending-  to  the  awakening-  the  consciences  of  secure  sinners,  unto 
a  lively  sense  and  apprehension  of  the  dreadful  condition  they  are  in,  so  long 
as  they  live  in  their  natural  and  unreg-enerate  estate. 

The  1A.TTER  tending  to  the  directing-  and  persuading-  of  the  godly  and  regenerate 
unto  several  singular  duties. 

John  hi.  1,  2,  3. 

1.  TJiere  was  aman  of  the  Pharisees,  named  J\'icodemus,  a  rider  of  the  Jews. 

2.  The  same  came  to  Jems  by  night,  and  said  unto  him,  Rabbi,  we  know  that  thoii 
art  a  teacher  come  from  God :  for  no  man  can  do  these  miracles  that  thou  dost, 
except  God  be  with  him, 

3.  Jesus  answered,  and  said  unto  him,  Verily,  verily,  I  say  unto  thee,  except  a 
man  be  born  again,  he  canrmt  see  the  kingdom  of  God. 


CHAP.  I. 

The  exposition  and  observations  arising  out  of  the  first  and  second 

verses. 

FROM  the  beginning  of  this  third  chapter  to  the  22d  verse 
is- set  forth  the  conference  between  our  blessed  Saviour  and  Ni- 
codemus.     In  which  are  three  things  observable. 

1.  A  description  of  Nicodemus,  verse  1. 

2.  The  occasion  of  the  conference,  which  was  Nicodemus  his 
coming  unto  Christ,  expressed  verse  2. 

3.  The  conference  itself,  from  verse  3.  to  22. 

I.  Nicodemus  is  thus  described,  verse  1.  There  was  a  man  of 
the  Pharisees  named  Nicodemus^  a  rider  of  the  Jews :  He  is  here 
set  forth, 

1.  By  his  name,  Nicodemus,  which  is  distinctly  set  down,  as  for 
the  truth  of  the  history,  so  for  the  honour  of  the  man.  It  is  ob- 
servable, that  in  the  holy  scriptures  there  is  most  care  of  setting 
down  the  names  of  good  men,  that  have,  in  their  lifetime,  some 
way  or  other,  set  forth  God's  glory,  and  made  themselves  exam- 
ples worthy  of  imitation,  "  For  God  will  honour  such  as  honour 
"  him,"  he  will  have  their  memorial  blessed.  As  therefore  we 
desire  to  have  our  memorial  blessed,  let  us  now  labour  to  honour 
God  in  our  several  places,  callings,  conditions,  and  relations,  by 
a  conscionable  discharge  of  the  duties  belonging  to  them '.  and 
then  we  may  rest  assured,  God  will,  some  way  or  other,  honour 
us. 


12  The  Exposition  of  the  first  and  second  Verses. 

2.  By  his  Sect,  He  is  expressly  said  to  be  "  a  man  of  the  Phari- 
sees," who  were  -a  select  sect  among  the  Jews,  of  highest  account 
for  their  seeming  sanctity  and  strict  profession.  Whereas  in  truth 
they  were  very  hypocrites,  for  "  they  did  all  to  be  seen  of  men," 
Mat.  vi.  1 .  Which  because  Christ  discovered,  and  made  known 
to  the  people,  they  proved  his  greatest  enemies  and  persecutors. 

3.  By  his  Office,  It  is  in  general  said,  that  he  was  "  a  ruler  of 
the  Jews."  Which  is  not  to  be  taken,  as  if  he  were  the  only,  or 
chief  governor  of  the  Jews,  but  to  shew  that  he  was  none  of  the 
common  sort ;  but  one  of  those  who  had  authority  and  govern- 
ment amongst  the  Jews. 

It  is  observable,  that  few  of  the  Pharisees  and  rulers  received 
Christ's  doctrine,  and  believed  on  him,  as  appears  by  their  own 
expression,  John  vii.  48.  "  Have  any  of  the  rulers,  or  of  the 
Pharisees,  believed  on  him  ?"  which  interrogation  importeth  a 
strong  negation ;  implying  that  none  or  few  of  the  rulers  or 
Pharisees  believed  on  Christ.  They  were  so  puffed  up  with  the 
pride  of  their  high  places ;  so  swoln  with  conceitedness  of  their 
strict  profession  and  seeming  sanctity :  and  so  possest  with  pre- 
judice against  the  spiritual  and  heavenly  doctrine  of  Christ,  that 
their  hearts  boiled  with  much  envy  and  indignation  against  him ; 
and  thereupon  sought  many  ways  to  entrap,  and  ensnare  him  : 
Yea,  out  of  very  malice  they  thirsted  after  his  blood,  and  never 
ceased  till  they  took  away  his  life.  Yet  here  we  find  one,  who 
was  both  a  Pharisee  and  a  ruler,  become  a  disciple  of  Jesus 
Christ,  whom  Christ  instructeth  as  in  the  doctrine  of  regenera- 
tion, so  in  other  main  principles  of  religion,  and  thereupon  be- 
came a  true  believer ;  whence  we  may  observe ; 

Observ.  i  That  the  dew  of  God's  grace  often  falleth  on  the 
4  most  graceless.  That  the  greatest  of  sinners  are  oftentimes 
1  received  to  mercy,  and  embraced  in  the  arms  of  free  grace.' 

This  God  doth,  as  for  the  magnifying  the  riches  of  his  grace, 
so  for  the  encouraging  great  and  notorious  sinners  to  return  from 
their  sins,  and  to  look  up  unto  him  for  mercy.  For  are  the  great-r 
est  sinners  oftentimes  received  to  mercy  ?  then  there  is  hope  of 
mercy  for  thee,  how  many  and  heinous  soever  thy  sins  are,  St. 
Paul  speaking  of  God's  mercy  to  him,  who  was  not  only  an  hei- 
nous sinner,  but  the  chief  of  sinners,  declareth  how  God  shewed 
mercy  to  him,  that  he  might  be  a  ground  of  hope,  and  encourage- 
ment unto  other  great  and  heinous  sinners  :  "  For  this  cause  (saith 
"  he)  1  Tim.  i.  16.  I  obtained  mercy,  that  in  me  first  Jesus  Christ 
"  might  shew  forth  all  long-suffering,  for  a  pattern  to  them  which 
"  should  hereafter  believe  on  him  to  life  everlasting."  Intimating 
that  one  special  end  Christ  aimed  at,  in  shewing  mercy  to  such  a 
sinner  as  himself,  was  to  stir  up,  and  encourage  other  great  and 
Jieinous  sinners  to  go  unto  Christ,  and  that  with  hope  of  accep- 
tance, casting  themselves  and  the  burden  of  their  sins  upon  him. 


The  Exposition  of  the  first  and  second  Verses.  1 3 

Yes,  questionless  the  conversion  of  so  many  notorious  sinners  is 
recorded  in  scripture,  not  only  as  a  memorial  of  what  God  hath 
done  for  others,  but  also  as  a  sign  and  token  what  he  is  now 
ready  and  willing  to  do  for  the  greatest  sinners,  upon  their  re- 
turning from  their  sins  unto  him  by  unfeigned  repentance,  and 
closing  with  Jesus  Christ,  by  a  true  and  lively  faith.  Oh  there- 
fore let  those  admirable  and  stupendous  patterns  of  mercy  held 
forth  in  scripture,  be  encouragements  unto  thee,  to  abandon  thy 
sins,  to  turn  over  a  new  leaf,  and  to  close  with  Jesus  Christ, 
upon  the  terms  of  the  gospel. 

II.  '  The  occasion  of  the  conference  betwixt  Christ  and  Nico- 
'  dermis,  followeth  in  verse  2.  and  that  was  his  coming  unto 
1  Christ ;'  which  is  amplified  further  by  the  time  when  he  came, 
and  that  was  by  night :  The  same  came  to  Jesus  by  night.  Nico- 
demus  his  going  unto  Christ  for  farther  instruction  in  the  way 
and  means  of  salvation,  did  evidence  the  truth  of  his  faith ;  but 
his  going  by  night,  did  evidence  the  weakness  of  his  faith.  He 
believed  upon  the  hearing  Christ  preach,  and  seeing  the  mira- 
cles, which  he  wrought,  that  he  was  a  teacher  sent  from  God. 
Yet  because  he  was  a  Pharisee  and  a  ruler,  thought  it  a  dis- 
grace to  go  openly  unto  Christ,  to  be  instructed  by  him  ;  but 
went  by  night,  and  thereby  discovered  the  weakness  of  his  faith ; 
whence  we  may  observe. 

Observ.  '  True  faith  may  be  exceeding  weak.'  This  title,  "  O 
ye  of  little  faith,"  wherewith  Christ  often  upbraideth  his  disciples, 
is  an  evident  proof  thereof:  So  likewise  that  expression  of  the 
poor  man,  who  cried  unto  Christ,  "  Lord,  I  believe,  help  thou 
"  my  unbelief."  The  former  word,  /  believe,  sheweth  the  truth 
of  his  faith  ;  but  the  latter  word,  unbelief  sheweth  the  zoeakness 
of  his  faith,  which  was  so  weak,  that  he  calls  it  unbelief. 

Art  thou  conscious  to  thyself  of  the  weakness  of  thy  faith  ? 

1 .  '  Be  thankful  unto  God  for  that  measure  and  degree  which 
'  thou  hast,  though  it  be  but  as  a  grain  of  mustard  seed  for  quan- 
;  tity ;'  for  the  least  dram  of  true  faith  is  of  greater  value  than 
mountains  of  gold  and  silver. 

2. . '  Content  not  thyself  with  a  small  measure  of  faith,'  for  con- 
tentedness  with  a  weak  faith,  is  an  argument  of  no  faith :  and 
besides,  the  greater  aud  stronger  thy  faith  is,  the  greater  and 
stronger  will  be  thy  comfort  and  consolation.  For  the  stronger 
thy  faith  is,  the  clearer  will  thy  apprehension  be  of  thine  inte- 
rest in  Christ,  and  of  the  pardon  of  thy  sins,  in  and  through  the 
merits  of  his  death  and  passion  ;  the  more  virtue  and  strength 
wilt  thou  draw  from  Christ  for  the  mortifying  thy  lusts,  and  for 
the  quickening  thy  graces ;  yea,  with  the  greater  cheerfulness 
wilt  thou  go  on  in  thy  Christian  course. 

3.  i  Labour  and  strive  after  a  greater  measure  and  degree  of 
4  faith,'  to  grow  from  faith  to  faith,  from  one  degree  of  faith  un- 


14  The  Exposition  of  the  first  and  second  Verses, 

to  another,  till  thou  attain  unto  the  highest  degree  thereof,  even 
to  a  full  assurance.  To  this  end  be  earnest  with  God  in  prayer 
for  the  increase  of  thy  faith.  For  every  grace  depends  upon 
him,  not  only  for  birth,  but  also  for  growth  and  increase  :  but 
of  this  grace  of  faith,  he  is  in  a  special  manner  styled,  as  the 
author,  so  the  Jinislier  thereof  Heb.  xii.  2. 

Though  thy  faith  at  present  be  weak,  yet  know  for  thy  com- 
fort, That  the  weakest  faith,  if  true  and  sincere,  is  sufficient  to 
salvation.  For  though  God  giveth  not  to  all  believers  a  like 
measure  and  degree  of  faith,  but  to  some  more,  to  others  less ; 
yet  he  giveth  to  none  of  his  less  than  may  suffice  to  their  salva- 
tion ;  so  that  the  least  faith  hath  this  in  it,  That  it  is  sufficient 
to  salvation,  in  that  it  doth  interest  us  in  Christ,  and  in  all  the 
promises  of  the  gospel. 

III.  The  conference  itself  follows,  which  is  a  dialogue  be- 
tween Nicodemus,  and  our  blessed  Saviour,  wherein  Nicodcmus 
begins,  saying,  "  Rabbi,  we  know  that  thou  art  a  teacher  come 
ci  from  God  ;  for  no  man  can  do  these  miracles  that  thou  dost, 
"  except  God  be  with  him."     Wherein  we  may  observe, 

I.  '  The  title  he  giveth  to  our  Saviour,  Rabbi?  which  signifi- 
eth  Master,  and  so  our  evangelist  expoundeth  it,  John  i.  38. 
This  title  rightly  taken  in  its  proper  sense,  is  due  only  to  Christ, 
who  is  "  the  great  prophet  and  teacher  that  came  from  God,"  as 
Nicodemus  here  acknowledgeth.     Whence  we  may  observe. 

Observ.  '  That  Jesus  Christ  is  the  great  prophet,  and  teacher 
-  of  his  church  :'  being  alone  able  to  declare  his  Father's  will, 
and  to  open  the  mysteries  of  the  gospel.  And  indeed  all  other 
prophets  were  but  types  of  this  great  prophet.  '  He  lay  in  the 
■  bosom  of  his  Father,'  and  so  understood  the  mind  and  will  of 
God  ;  and  was  thereby  enabled  to  make  known  the  oracles  of 
God,  and  the  mysteries  of  salvation. 

To  him  let  us  give  ear  and  hearken,  preaching  unto  us  both 
in  his  gospel,  and  by  his  ministers,  v. ho  make  known  unto  li- 
the mysteries  of  the  gospel. 

II.  The  next  thing  that  followeth  in  the  conference,  is,  '  The 
4  profession  which  Nicodemus  maketh  of  Christ,  we  know  (saith 

*  he)  that  thou  art  a  teacher  come  from  God  ;  for  no  man  can  do 
'  these  miracles  that  thou  dost,  except  God  be  with  him.'  In 
which  we  may  observe, 

1.  The  profession  itself,  '  we  know  that  thou  art  a  teacher 
'  come  from  God.' 

2.  The  reason  thereof  in  the  next  words,  '  For  no  man  can  do 

*  these  miracles  that  thou  dost,  except  God  be  with  him.'  As  if 
he  had  said,  whosoever  worketh  miracles,  cometh  from  God,  but 
thou  workest  miracles,  therefore  thou  comest  from  God.  This 
clause,  '  these  miracles  thou  dost,'  carrieth  a  great  emphasis,  and 
sheweth  that  they  were  very  great  miracles  which  Christ  did,  and 


The  Exposition  of  the  third  Verse,  1 5 

so  confirm  the  argument  the  more.    This  reason  is  sound,  and  af- 
fordeth  this  point  of  doctrine. 

Observ.  '  Miracles  cannot  be  wrought  but  by  divine  power.' 
For  miracles  alter  the  order  and  course  of  nature  ;  which  none 
can  do,  but  he  which  hath  appointed,  and  set  that  order,  namely 
God.  I  will  not  insist  on  this,  that  I  may  hasten  to  that  which  I 
mainly  intend  in  this  treatise. 


CHAP.  II. 

The  exposition  and  observations  arising  out  of  verse  3. 

IN  Verse  3.  follows  Christ's  answer  to  Nicodemus,  which  is 
continued  to  verse  22.  In  which  Christ  first  declareth  the  neces- 
sity of  regeneration,  in  these  words, '  Verily,  verily  I  say  unto  thee, 
except  a  man  be  born  again  he  cannot  see  the  kingdom  of  God.' 

Before  we  come  to  the  substance  of  Christ's  discourse,  observe 
we  his  manner  of  entertaining  Nicodemus. 

You  have  heard  from  the  foregoing  verses,  that  Nicodemus 
was  both  a  Pharisee  and  a  ruler ;  both  which  sorts  of  men  most 
of  all  opposed  Christ.  And  you  have  heard  of  his  weakness,  how 
through  fear  and  shame  "  he  went  to  Christ  by  night,"  being 
loath  to  be  seen  with  him.  Yet  Christ  rejects  him  not,  but  kind- 
ly entertains  him,  and  instructs  him  in  such  points  whereof  he 
was  ignorant,  though  they  were  fundamental  points  necessary  to 
salvation.     Whence  we  may  observe, 

Observ.  '  Christ  is  ready  to  entertain  those  that  in  truth  and 
4  uprightness  seek  unto  him,  though  their  weaknesses  and  infirmities 
'  are  many.'  He  rejecteth  not  such  as  are  weak  in  faith,  for  their 
weakness.  We  read  in  the  history  of  the  gospel,  that  when  Christ 
lived  upon  the  earth,  he  rejected  none  who  came  to  him  in  up- 
rightness of  heart.  Some  indeed  went  away  of  themselves,  but 
he  turned  away  none.  Only  he  seemed  not  to  regard  the  woman 
of  Canaan,  But  why  1  Surely  not  out  of  any  purpose  or  intent  to 
reject  her,  or  turn  her  away,  but  only  to  make  known  the  great- 
ness and  strength  of  her  faith.  For  in  the  close  Christ  saith  unto 
her,  "  O  woman,  great  is  thy  faith,"  Mat.  xv.  28.  And  can  any 
imagine,  that  now  Christ. is  in  heaven,  he  hath  not  the  same  bow- 
els of  compassion  towards  those  that  come  unto  him,  which  he 
had,  when  he  was  upon  the  earth  ?  Questionless  though  he  be 
free  from  passion,  yet  not  from  compassion  towards  weak  believ- 
ers. That  which  was  long  before  prophesied  of  him  by  Isaiah, 
chap.  xlii.  3.  ever  was,  and  will  be  found  true  in  him,  namely, 
"  A  bruised  reed  shall  he  not  break,  and  smoaking  flax  shall  he 
not  quench  :"  that  is,  He  shall  not  deal  roughly  and  rigorously 


16  The  Exposition  of  the  third  Verse. 

with  weak  Christians,  such  as  are  weak  in  grace,  but  mildly  and? 
gently. 

For  the  end  of  Christ's  coming  was  "  to  seek  and  to  save  that 
"  which  was  lost,"  Luke  xix.  10.  And  can  we  imagine  that  Christ, 
who  seeketh  after  those  who  go  away  from  him,  will  reject  any 
who  do  in  truth  seek  after  him  ? 

What  encouragement  should  this  be  unto  all  poor  believers, 
how  weak  soever  their  faith  is,  to  go  unto  Christ,  as  for  the 
strengthening  their  weak  faith,  for  so  the  subduing  their  strong 
lusts,  and  for  the  reviving  their  drooping  souls !  For  your  further 
encouragement,  you  have  Christ's  gracious  invitation,  Mat.  xi.  28. 
"  Come  unto  me  all  ye  that  labour  and  are  heavy  laden,  and  I  will 
give  you  rest."  Hath  he  bid  thee  come,  and  will  he  reject  thee 
when  thou  comest  ?  Hath  he  called,  come  ye  holy  ones,  come  ye 
righteous  ones,  come  ye  strong  ones,  and  you  only  shall  have 
rest?  Hath  he  not  invited  the  weak,  and  the  weary  also,  the  droop- 
ing and  fainting  soul !  Go  poor  weak  soul,  go  unto  Christ,  be- 
hold !  he  calleth  thee,  go  unto  him,  and  thou  mayest  expect  thy 
cure.  Questionless,  one  special  reason  why  Christ  shewed  him- 
self so  willing  and  ready  to  hearken  to  the  cry  of  those  who  came 
unto  him  for  the  cure  of  their  bodily  distempers,  when  he  was 
upon  the  earth,  and  to  heal  the  same,  was  to  stir  us  up  to  go  unto 
him  for  the  healing  of  all  our  spiritual  maladies  and  diseases.  For 
Christ  came  not  into  the  Avorld  to  heal  bodies,  but  souls.  And 
therefore  when  the  name  Jesus  was  given  him,  the  reason  is  said 
to  b3  this,  Because  he  shall  save  his  people  from  their  sins,  Mat.  i. 
21.     Not  their  bodies  from  sicknesses,  but  their  souls  from  sins. 

Art  thou  bound  under  any  spiritual  infirmities?  Do  as  those 
sick  and  diseased  persons  did,  when  Christ  was  upon  the  earth, 
who  are  said  to  go  unto  him  in  faith,  believing  he  was  both  able 
and  willing  to  cure  them  ;  whereby  they  drew  virtue  from  him 
for  their  healing. 

Art  thou  troubled  for  the  weakness  of  thy  faith,  complaining 
thou  hast  no  assurance  of  thine  interest  in  Christ,  no  assurance  of 
the  pardon  of  thy  sins  ?  Go  unto  Christ  by  prayer  for  increase  of 
faith,  believing  that  he  is,  as  able,  so  willing  to  strengthen  thy 
weak  faith.  And  fear  not,  thou  shalt  find  such  measure  of 
strength  added  to  thee  as  Christ  seeth  best,  and  as  shall  be  suf- 
ficient for  thee. 

Art  thou  sensible  of  the  working  and  stirring  of  corruption  in 
thee,  fearing  lest  it  should  get  dominion  over  thee  ?  Lay  hold  on 
that  promise,  Rom.  vi.  14.  Sin  shall  not  have  dominion  over  you. 
And  in  confidence  of  his  faithfulness  that  spake  it,  apply  thyself 
to  Christ  by  prayer,  for  his  making  good  that  word  to  thee  ;  and 
then  stand  still  and  see  the  salvation  of  God.  Lust,  as  strong 
as  it  is,  will  not  be  able  to  stand  before  the  prayer  of  faith  :  only 
be  careful,  that  when  thou  hast  made  thy  prayer,  thou  set  a  watch. 


The  Exposition  of  the  third  Verse,  17 

Art  thou  assaulted  with  the  temptations  of  Satan,  and  fearest  that 
he  may  get  the  victory  over  thee  ?  Go  unto  Christ  by  prayer  for 
strength  and  support  against  them ;  believing  there  is,  as  a  power 
in  Christ,  so  a  willingness  in  him  to  succour,  and  strengthen  thee ; 
and  thou  shalt  be  sure  to  find,  if  not  deliverance  from  tempta- 
tions, yet  grace  sufficient  to  resist  them,  and  power  to  overcome 
them. 

Lastly,  Art  thou  troubled  with  an  hard  and  obdurate  heart  ? 
with  a  filthy  and  unclean  heart  ?  with  a  Worldly  and  covetous 
heart  ?  with  a  proud  and  barren  heart?  Go  unto  Christ  by  pray- 
er, believing  there  is,  as  a  power,  so  a  willingness  in  him  to  mo- 
lify  thine  hard  and  obdurate  heart ;  to  purify  thy  filthy  and  unclean 
heart ;  to  spiritualize  thy  worldly  and  covetous  heart  5  to  humble 
thy  proud  heart ;  to  make  fruitful  thy  barren  heart.  And  doubt 
not  but  thou  shalt  find  thine  hard  and  obdurate  heart  in  some 
measure  softened,  thy  filthy  and  unclean  heart  in  some  measure^ 
purified,  thy  worldly  and  covetous  heart  in  some  measure  spiri- 
tualized, thy  proud  heart  in  some  measure  humbled,  and  thy  bar- 
ren heart  in  some  measure  made  fruitful. 

And  certainly  one  special  reason  why  many  go  drooping  and 
groaning  so  long  under  the  bondage  of  corruption,  under  the 
weight  and  burden  of  their  spiritual  maladies  and  diseases,  is,  be- 
cause they  do  not  go  unto  Christ  by  prayer  for  freedom  from  the- 
same,  or  through  the  weakness  of  their  faith,  they  do  not  believe 
Christ  is,  as  able,  so  willing  to  help  and  deliver  them.  For  what 
Christ  said  to  the  poor  man  who  came  unto  him  in  behalf  of  his 
possessed  child,  the  same  he  saith  unto  thee,  If  thou  canst  believe, 
all  things  are  possible  to  him  that  believeth,  Mark  ix.  23. 

Obj. .  Some  are  apt  to  say,  I  have  often  gone  unto  Christ  by 
prayer,  earnestly  begging  of  him  to  strengthen  my  weak  graces, 
to  subdue  my  strong  lusts  and  corruptions,  to  mollify  my  hard 
heart,  &c.  but  I  cannot  pray  in  faith,  I  cannot  believe  that  he  isf 
as  able,  so  willing  to  grant  my  requests. 

Ans.  1.  '  Thou  mayest  pray  in  faith,  even  then  when  thou 
4  thinkest  thou  dost  not  believe.'  Weak  Christians  are  often  mis- 
taken here,  supposing  that  if  they  be  not  confidently  persuaded 
that  God  will  hear  them,  they  do  not  pray  in  faith :  whereas  it  is  not 
a  confidence  that  God  will  hear  us,  but  a  dependence  upon  Christ 
in  hope  of  audience,  that  is  our  sweet  evidence  of  faith  in  prayer. 
Thoa  sayest  thou  prayest,  and  prayest,  but  canst  not  be  persuaded 
that  the  holy  God  will  hear  the  prayers  of  such  a  vile  and  unworthy 
wretch,  and  thereupon  concludest  that  thou  dost  not  pray  in  faith. 
But  let  me  ask  thee,  '  Dost  thou  offer  up  thy  prayers  in  the  name 
'  of  Christ  ?  Dost  thou  depend  upon  him  in  hope  of  an  answer 
'  for  his  sake  ?  This  is  praying  in  faith.' 

2.  s  Mourn  and  weep  for  the  weakness  of  thy  faith.' 

3. '  Be  earnest  with  God  in  prayer,  that,  he  would  strengthen  it.? 


18  The  Exposition  of  the  third  Verse* 

4.  '  Know  that  thy  corruption  neither  is,  nor  will  be  utterly 
4  destroyed,  so  long  as  thou  livest  here  in  this  world  ;'  neither 
will  thy  spiritual  maladies  and  diseases  be  quite  cured  ;  but  they 
do,  and  will  continue  in  some  measure  and  degree,  partly  to  bring 
down  thy  pride,  which  of  all  sins  is  the  most  odious  and  abomina- 
ble unto  God,  and  to  advance  thy  humility,  which  of  all  graces 
is  most  pleasing  and  acceptable  unto  God  :  and  partly  that  thou 
mayest  have  frequent  occasion  of  going  unto  God  by  prayer,  for 
help  and  strength  against  the  power  of  thy  lusts  and  corruptions. 

5.  '  Know  that  power  against  sin,  increase  of  grace,  an  hum  - 
6  ble,  tender,  clean  heart,  are  mercies,  as  worth  the  praying  for^ 
*  so  worthy  the  waiting  for.'  Christ's  delays  are  no  denials  :  thou 
canst  not  say,  he  will  not,  because  yet  he  hath  not  given  thee  thy 
desires.  Be  not  wearying  of  seeking,  in  due  season  thou  shalt 
reap,  if  thou  faint  not. 

Before  I  leave  this  point,  I  shall  add  one  word  by  way  of  caution. 
Beware  thou  mistake  not  thyself.. 

Take  not  thyself  to  be  one  of  little  faith,  whilst  thou  hast  no 
faith*  Let  not  unbelievers  catch  at  the  comforts  and  encourage- 
ments that  belong  to  the  least  of  saints  ;  that  which  is  their  meat, 
will  be  thy  poison.  Comforts,  falsely  applied,  though  they  be 
sweet  in  the  mouth,  will  prove  curses  in  the  belly.  Hast  thou  no 
faith  ?  O  tremble,  this  is  the  word  that  belongs  to  thee  :  "  He 
that  believeth  not  shall  be  damned,"  Mark  xvi.  16.  Though  to 
him  that  hath  shall  be  given,  yet  to  him  that  hath  not,  shall  be  ta- 
ken away,  even  that  which  he  seemeth  to  have. 

He  that  hath  the  least  faith,  is  a  resolved  enemy  of  all  sin,  a 
resolved  friend  of  holiness,  is  resolved  to  hang  upon  Christ,  to 
cleave  unto  Christ,  to  follow  him  to  the  death  in  righteousness  and 
holiness  of  life,  though  he  still  do  question  whether  Christ  be  his 
or  no. 

Is  it  not  thus  with  thee  ?  Beware  how  thou  catch  at  the  fore- 
mentioned  comforts.  Yet  this  let  me  say  to  thee  also  ;  If  thou 
hast  not  faith,  wilt  thou  go  to  Christ  for  faith  ?  If  thou  canst  not 
go  to  Christ  as  a  believer,  wilt  thou  go  to  him  as  a  sinner?'  If  thou 
art  not  yet  in  a  state  of  salvation,  art  thou  willing  to  be  saved  ?  Art 
thou  willing  to  learn  of  Christ,  to  ask  his  counsel,  What  must  I  do 
to  be  saved?  wilt  thou  go  thus  to  Christ,  '  Lord,  earnest  not  thou 
'  into  the  world  to  save  sinners  ?  to  make  intercession  for  trans- 
'  gressors  ?  to  seek,  and  to  save  them  which  are  lost  T  Oh  wilt  thou 
'  save  this  sinner  ?  my  sinful  soul,  Lord  ?  I  fear  I  am  none  of 
*>  thine,  but  wilt  thou  make  me  thine  ?  I  come  to  thy  door,  I  lie 
'  at  thy  feet,  a  poor  lost  soul,  an  undone  creature  ?  Oh  wilt  thou 
4  take  me  in,  and  make  me  one  of  thy  disciples  ?'  Wilt  thou  thus 
come  to  Christ  ?  Even  thou  also  art  one  of  those  that  he  calls  to  ; 
"  He  came  not  to  call  the  righteous,  but  sinners  to  repentance," 
Mat.  ix.  13. 


The  Exposition  of  the  third  Verse.  2$ 

Thus  much  of  Christ's  entertaining  Nicodemus. 

Come  we  now  to  the  first  general  point  whereof  Christ  discours- 
ed with  Nicodemus,  and  that  was  the  doctrine  of  regeneration, 
in  these  words,  "  Verily,  verily,  I  say  unto  thee,  except  a  man 
"  be  born  again ;  he  cannot  enter  into  the  kingdom  of  God."  Ii? 
which  we  may  note, 

1.  '  The  manner  of  propounding  it.' 

2.  '  The  matter  and  substance  of  it.' 

For  the  manner,  it  is  propounded  with  a  double  asseveration, 
"  Verily,  verily,  I  say  unto  thee."  In  the  Greek  it  is,  Amen,  amen, 
which  in  the  Hebrew  signifieth  truth.  The  asseveration  is  doubled 
to  stir  up  attention  in  Nicodemus,  who  being  yet  in  a  great  mea- 
sure ignorant  of  the  fundamental  principles  of  religion,  might  hap- 
ly have  lightly  esteemed  this  doctrine  of  regeneration,  and  there- 
fore to  stir  up  his  attention,  Christ  useth  this  double  asseveration, 
Verily,  verily,  I  say  unto  thee.  Which  was  a  form  of  speech  often 
used  by  our  Saviour  when  he  would  solemnly  avouch  any  weighty 
truth.  He  never  used  it  but  in  matters  of  great  moment.  By  it 
therefore  our  Saviour  giveth  us  to  understand,  '  That  the  truth 
4  here  delivered  is  a  weighty  truth,  not  lightly  to  be  regarded,  and 
c  slightly  passed  over.'  For  he  who  gave  this  commandment, 
Let  your  communication  be  yea,  yea,  nay,  nay,  would  never  have 
added  this  double  asseveration,  if  there  had  not  been  need  there- 
of. Christ  therefore  having  prefixed  this  preface  to  the  following 
truths,  doth  thereby  stir  us  up  to  give,  as  the  more  credit,  so  the 
more  diligent  heed  thereto.  Yea,  and  thereby  shews  the  doc- 
trine of  regeneration  to  be  a  most  important  point  necessary  to 
be  known  and  learned  of  all. 

The  matter  or  substance  of  the  doctrine  of  regeneration,  as 
Christ  hath  laid  it  down,  followeth  in  these  words,  Except  a  man 
he  born  again,  he,  cannot  see  the  kingdom  of  God. 

For  the  more  profitable  handling  whereof,  I  shall, 

1 .  \  Clear  the  words  by  giving  you  the  sense  and  meaning  of 
"  them.' 

2.  '  Raise  and  prosecute  such  points  of  doctrine  as  they  afford 
'  unto  us.' 

For  the  clearing  of  the  words,  Except  a  man.  In  the  Greek 
it  is,  ean  me  tis,  Except  any.  This  indefinite  particle  joined  with 
an  exclusive,  hath  the  force  of  a  general.  As  if  our  Saviour  had 
said,  JV*o  man  can  enter  into  heaven  except  he  be  born  again  ;  so  as 
he  speaketh  not  only  of  notorious  sinners,  as  adulterers,  drunk- 
ards, swearers,  &c.  but  of  all  who  are  in  their  natural  condition, 
though  they  live  never  so  unblameably,  free  from  scandalous  sins, 
if  they  be  not  born  again,  their  civil  righteousness  will  do  them 
little  good,  for  they  shall  never  see  the  kingdom  of  God. 

Bebom.~\  Except  a  man  be  born,  This  is  spoken  metaphorically 
and  spiritually,  in  allusion  to  our  natural  birth,  which  Nicodemus 
not  observing,  clean  misconstructed  Christ's  words. 


20  The  Exposition  of  the  third  Verse. 

Now  this  word  born,  or  begotten,  is  used  to  shew  that  the  whole 
nature  of  man  must  be  changed,  and  in  a  manner  new  framed, 
not  in  regard  of  the  substance,  but  of  the  qualities  of  it.  The  na- 
tural essence  and  substance  either  of  the  soul  or  body  is  not  destroy- 
ed, but  still  remaineth,  only  it  is  divested  of  the  old,  and  invested 
with  new  qualities.  He  that  is  regenerated  hath  a  renewed  under- 
standing, a  renewed  will,  renewed  affections  ;  yea,  new  desires, 
and  a  new  conversation.  So  that  the  meaning  is,  JVo  man  can  en- 
ter into  heaven,  unless  by  the  Spirit  of  God  he  be  first  altered  and 
changed  from  what  he  was,  even  brought  out  of  the  state  of  nature 
into  the  state  of  grace,  and  so  become  a  new  creature,  as  in  re- 
gard of  his  new  manner  of  creation,  so  in  regard  of  his  new  manner 
of  conversation,  leading  another  manner  of  life  than  he  did  before. 

Born  againV\  The  original  word  anothen,  translated  Again,  is  as 
well  attributed  to  place,  as  to  time,  and  signifieth  above,  as  well 
as  again,  as  verse  31 .  And  indeed  this  is  the  most  usual  significa- 
tion of  the  word,  and  therefore  some  translate  it  so  here,  Except  a 
tnan  be  born  from  above,  as  it  is  in  our  old  translation.  And 
though  our  new  translators  of  the  Bible  have  altered  it,  yet  have 
they  put  in  the  margin,  from  above. 

But  questionless  in  this  place  the  word  signifieth  again  :  for  so 
Nicodemus  taketh  it,  verse  4.  '  How  can  a  man  be  born  when  he 
'  is  old  ?  can  he  enter  the  second  time  into  his  mother's  womb, 
'  and  be  born  P  So  that  the  word  here  hath  respect  to  the  time 
more  than  to  the  place,  and  implieth  the  necessity  of  a  second 
forth,  that  a  man  be  born  of  the  spirit,  as  well  as  born  of  the 
fiesh,  otherwise  it  had  been  better  for  him,  he  had  never  been  born 
at  all. 

He  cannot  see  the  kingdom  of  God.~\  Kingdom  is  here  taken  for 
that  happy  estate  whereunto  God  bringeth  his  elect  in  Christ,  the 
entrance  thereunto  is  in  this  life,  which  is  commonly  called  the 
kingdom  of  grace.  The  full  possession  is  in  the  life  to  come,  called 
the  kingdom  of  glory  ;  these  are  not  two  distinct  kingdoms,  but 
two  degrees  of  one  and  the  same  kingdom.  Now  whereas  Christ 
saith,  He  cannot  see  the  kingdom  of  God,  it  is  in  effect  as  much  as 
He  cannot  enter  into  the  kingdom  of  God,  as  our  Saviour  clearly 
explaineth,  verse  5.  Except  a  man  be  born  of  water,  and  of  the 
spirit,  he  cannot  enter  into  the  kingdom  of  God,  that  is,  he  cannot 
be  saved. 

Having  thus  cleared  the  words  by  shewing  you  the  sense  and 
meaning  of  them  ;  they  afford  unto  us  this  point  of  doctrine. 

Doct.  '  Regeneration  is  necessary  to  salvation  ;  or.  to  make  a 
1  man  a  member  of  the  invisible  Church,  and  so  an  heir  of  God's 
•  kingdom,  it  is  necessary  that  he  be  regenerate  and  born  again, 
{  and  thereby  brought  out  of  the  state  ol  nature,  into  the  state  of 
1  grace.' 

This  very  doctrine,  for  substance,  is  again  inculcated,  verse  5. 


The  Nature  of  Regeneration*  21 

Verily,  verily,  I  say  unto  thee,  except  a  man  be  born  of  water  and  the 
spirit,  he  cannot  enter  into  the  kingdom  of  God.  Now  our  Saviour 
twice  repeating  this  doctrine,  both  in  verse  3.  and  verse  5.  and 
in  both  places  prefixing  a  double  asseveration,  Verily,  verily, 
doth  notably  confirm  the  truth  of  it,  and  therefore  there  needs  no 
further  proof  thereof. 

But  for  the  better  conceiving,  and  right  applying  this  doctrine  ; 
I  shall  shew  you, 

1 .  The  nature  of  regeneration,  what  it  is. 

2.  The  parts  of  regeneration. 

3.  The  causes  Avhich  concur  to  the  work  of  regeneration. 

4.  The  reasons  proving  the  necessity  of  regeneration  to  sal- 
vation. 

5.  The  uses  of  the  point. 


Of  the  nature  of  Regeneration,  what  it  is. 

'  REGENERATION  is  that  grace  whereby  a  natural  man  is 
6  made  a  spiritual  or  new  man.'  Even  he  that  by  sin  was  a  child 
of  the  devil,  is  made  a  child  of  God.  For,  as  by  virtue  of  our 
natural  birth,  that  which  was  no  man  is  made  a  man,  or  son  of 
man  ;  so  by  this  spiritual  birth,  he  that  was  a  natural  man  is  made 
a  new  man,  even  a  spiritual  man,  a  child  of  God.  So  that  to 
speak  properly,  '  Regeneration  is  another  birth  after  the  former :' 
A  spiritual  birth  after  our  natural  birth,  whereby  a  man  is  as  it 
were  another  man.  As  it  is  said  of  Caleb,  That  he  was  a  man  of 
another  spirit :  So  may  it  be  said  of  a  regenerate  man,  that  he  is 
of  another  spirit,  being  quite  altered  and  changed  from  what  he 
was  before. 

Now  this  regeneration,  or  new  birth,  cannot  be  meant  of  a 
birth  after  the  flesh,  for  no  natural  or  carnal  thing  is  to  be  con- 
cepted  in  regeneration.  But  regeneration  is  a  spiritual  birth,  a 
birth  of  the  spirit,  as  is  evident  by  those  words,  That  which  is 
bom  of  the  spirit  is  spirit,  John  iii.  6.  So  as  by  the  work  of  rege- 
neration flesh  is  turned  into  spirit,  that  is,  The  carnal  corrupt  dis- 
position of  man,  is  changed  and  altered  into  a  renewed  and  sanc- 
tified disposition  :  whereby  it  appears  that  regeneration  is  as  it. 
were  a  new  creation,  and  a  regenerate  man  is  called  a  new  crea- 
ture, being  renewed  throughout,  both  thorough  his  soul  with  all 
the  powers  and  faculties  thereof;  and  thorough  his  body,  with 
all  the  parts  and  members  thereof.  So  that  the  blind  understand- 
ing is  in  some  measure  enlightened  with  the  knowledge  of  God, 
and  the  knowledge  of  Jesus  Christ :  The  stubborn  and  contu- 


22  The  Mature  of  Regeneration. 

macious  will  is.  in  some  measure,  obedient  and  conformable  to 
the  will  of  God  :  The  seared  and  benumbed  conscience  is  now 
quickened  and  awakened ;  the  hard  heart  softened  ;  the  unruly 
affections  crucified  ;  and  the  body  with  all  the  parts  and  members 
thereof,  are  made  ready  instruments  to  put  in  execution  the  good 
intentions  of  the  mind.  Thus  by  regeneration  men  are  wrought 
upon  throughout,  being  wonderfully  altered  and  changed  from 
what  they  were  before  :  in  relation  to  which  alteration  they  are 
said  to  be  born  again.  Which  may  inform  us  of  the  wonderful 
depravation  of  our  nature,  which  was  such,  as  mending  and  re- 
pairing would  not  serve  the  turn,  but  God  must  new  make,  and 
new  create  us,  we  must  be  born  again,  made  new  creatures. 

Which  consideration  should  methinks  take  away  all  ground  of 
boasting  from  any  man,  and  stir  up  every  regenerate  person  to 
give  unto  God  the  praise  and  the  glory  of  his  happy  change,  say- 
ing, Not  unto  us,  not  unto  us,  but  unto  thy  name  be  the  praise  and 
glory  of  this  great  work. 

Quest.  Doth  regeneration  admit  any  degrees  ? 

Ans.  Yes,  Verily.  For  regeneration  may  be  considered  in  the 
beginning,  and  progress  of  it :  or  in  the  consummation  and  per- 
fection of  it. 

It  is  begun  and  increaseth  in  this  life ;  it  is  consummate  and 
perfect  in  the  life  to  come. 

In  this  life  there  is  spirit  mixed  with  flesh,  that  is,  grace  with 
some  corruption  of  nature,  as  is  evident  by  the  apostle^  complaint 
in  these  words,  When  I  would  do  good,  evil  is  present  with  me.  For 
I  delight  in  the  law  of  God  after  the  inward  man  :  But  I  see  another 
law  in  my  members  warring  against  the  law  of  my  mind,  and  bringing 
me  into  captivity  to  the  law  of  sin,  which  is  in  my  members,  Rom.  vii. 
21,  22,  23.  So  that  sin  and  corruption  doth  remain  in  all  the  re- 
generate, as  long  as  their  soul  remain  in  their  mortal  bodies ;  it 
remains  though  it  doth  not  reign  in  them.  It  is  in  this  life  cast 
down,  but  not  cast  out.  Habitat  sed  non  regnat,  manet  sed  non 
dominatur,  dejectum  sed  non  ejectum  tamen,  &ic.  Bernard,  in  Serai. 
1 0.  on  Psalm  90. 

And  this,  God,  in  great  wisdom,  is  pleased  to  permit,  to  keep 
us  humble  and  low  in  ourselves,  and  to  drive  us  unto  Jesus  Christ, 
and  that  as  long  as  this  flux  of  blood  runneth,  we  should  always 
be  desirous  to  touch  at  least  the  hem  of  his  garment. 

But  at  death  that  corruption  will  be  utterly  consumed,  and  body 
and  soul  clean  freed  from  it ;  insomuch  as  at  the  resurrection  when 
body  and  soul  shall  be  again  united,  the  regeneration  begun  in  this 
world,  will  be  manifested  to  be  most  perfect.  Whereas,  in  this 
life,  the  most  regenerate  are  imperfect,  through  the  relics  of  sin, 
and  remainder  of  corruption,  which  will  abide  in  them  so  long  as 
they  abide  and  continue  in  this  world. 

Now  seeing  the  work  of  regeneration  is  imperfect  in  the  very 


The  Parts  of  Regeneration*  23 

best  here  in  this  life,  and  that  there  remains  flesh  and  corruption  in 
them,  so  long  as  they  remain  in  this  world ;  do  not  thou  look  too 
high,  I  mean,  after  a  great  measure  and  degree  of  grace  than  here 
is  to  be  had.  Many  there  are,  who  being  regenerate  by  the  Spirit 
of  God,  and  so  brought  out  of  the  state  of  nature  into  the  state 
of  grace,  presently  look  for  a  freedom  from  all  sin  and  corruption^ 
which  because  they  find  working  and  stirring  in  them,  thereupon 
question  the  work  of  regeneration  and  truth  of  grace  in  their 
souls ;  but  let  such  know,  that  they  look  for  more  than  here  is  to 
be  found,  or  than  God  expects  from  them. 

For  God  doth  not  expect  or  require  of  us  here,  freedom  front 
sin  and  corruption,  but  that  we  should  endeavour  to  subdue  and 
mortify  it  more  and  more,  according  to  the  measure  of  grace  and 
strength  which  we  have  received  from  him.  He  doth  not  require 
of  us  that  we  be  without  sin,  but  that  sin  doth  not  rule  nor  reign 
in  our  mortal  bodies,  according  to  that  of  the  Apostle,  Rom.  vi. 
1 2.  Let  not  sin  reign  in  your  mortal  bodies.  Neither  doth  the  Lord 
require  of  us  exact  and  perfect  righteousness,  which  is  impossible 
to  our  corrupt  nature :  but  only  that  we  strive  and  labour  after  that 
we  sincerely  endeavour  to  serve  him  after  the  directions  of  his 
word :  and  that  for  our  fallings  and  imperfections,  we  do  in  an 
humble  confession  bewail  the  same :  and  then  beg  the  pardon  and 
forgiveness  of  them,  in  and  through  the  merits  of  Jesus  Christ, 
and  this  God  will  accept  of;  for  he  esteemeth  more  of  our  affec- 
tions than  of  our  actions,  and  accepteth  the  will  for  the  deed,  ac- 
cording to  that  of  the  Apostle,  2  Cor.  viii.  12.  If  there  be  a  willing 
mindit  is  accepted  according  to  that  a  man  hath,  and  not  according  t<? 
that  he  hath  not. 


Of  the  Parts  of  Regeneration,  and  Causes  concurring  thereunto* 

HAVING  shewed  you  what  regeneration  is,  and  how  it  doth 
admit  degrees :  I  shall  shew  you  the  parts  of  regeneration,  which 
are  two,     1 .  Mortification.     2.  Vivificafion. 

Mortification^  implied  under  the  phrases  of  casting  off,  and  cru- 
cifying the  old  man,  and  destroying  the  body  of  sin.  This  is  a  duty 
expressly  enjoined  in  these  words,  Mortify  your  members  which  are 
•upon  the  earth,  Col.  iii.  5.  By  members  on  the  earth,  he  meaneth  all 
sorts  of  lusts  and  sins  whereunto  a  natural  man  is  given,  as  is  ev- 
ident by  the  particular  instances  which  he  himself  reckoneth  up  in 
the  words  following,  as  fornication,  uncleanness,  &c. 

These  must,  be  mortified,  that  is,  put  to  death.  It  is  not  enough 
to  curb,  and  hold  in  sin,  but  the  life  oj"  it  must  be  let  out.    And 


24  The  Parts  of  Regeneration. 

indeed  it  is  impossible  to  put  on  the  new  man,  till  the  old  man  be 
cast  off.  Therefore  there  is  a  necessity  of  mortification  first,  be- 
fore vivification.  For  the  bringing  in  of  one  form  presupposeth 
the  putting  out  or  destroying  of  the  other.  Wherefore  after  mor- 
tification followeth  vivification. 

2.  Vivification  is  the  begetting  of  the  life  of  grace  in  us,  whence 
we  live  in  holiness  and  righteousness.  It  is  set  forth  in  scripture  by 
God's  quickening  us,  and  by  our  walking  innewnessof  life,  Eph. 
ii.  5. 

Vivification  then  implieth  a  new  spiritual  life,  which  God  by  his 
Spirit  worketh  in  us,  which  is  clean  contrary  to  our  former,  na- 
tural, corrupt  course  of  life  :  for  the  effects  of  this  life  are  holiness 
and  righteousness,  and  all  manner  of  good  works. 

Now  it  is  absolutely  necessary,  that  this  part  of  regeneration 
namely  vivification,  be  added  to  mortification,  which  is  the  other 
part,  even  as  necessary,  as  that  Christ  being  dead  should  be  rais- 
ed. Where  had  been  the  benefit  of  Christ's  death,  if  he  had 
not  risen  from  the  dead  ?  And  what  can  be  imagined  to  be  the 
profit  of  mortification  without  vivification?  It  is  therefore  the  ac- 
customed course  of  sacred  scripture  to  infer  the  following  of  holi- 
ness, upon  the  flying  of  sin  ;  the  doing  of  good,  upon  the  es- 
chewing of  evil.  Now  the  things  which  God  hath  joined,  let  no 
man  put  asunder. 

Let  us  therefore  prove  our  regeneration  not  only  by  ceasing 
from  sin,  but  following  holiness,  and  working  righteousness. 
Content  not  thyself  to  say,  /  am  not  what  I  was,  unless  thou  canst 
also  add,  /  am  what  I  was  not.  It  will  be  but  little  boot  for  thee 
to  say,  /  am  no  drunkard,  nor  swearer,  nor  covetous,  nor  a  walker 
after  the  flesh :  unless  thou  canst  also  say,  By  the  grace  of  God  I 
now  walk  after  the  Spirit,  in  faith  and  love,  and  holy  obedience, 
watchful  unto,  and  endeavouring  after  a  ftuitfulness  in  every  good 
work.  Thou  art  not  unjust,  thou  sayest,  but  dost  thou  shew  mer- 
cy ?  Thou  art  no  longer  earthly,  but  art  thou  heavenly-minded  ? 
Thou  art  no  longer  contentious,  or  quarrelsome  ;  but  art  thou  a 
peace-maker  ?  Thou  hast  no  longer  fellowship  with  the  ungodly ; 
but  art  thou  a  familiar  of  the  saints  ?  Thou  wilt  not  now  curse, 
or  swear,  or  lie,  or  scoff;  but  dost  thou  pray  and  bless  ?  Dost 
thou  hear  and  read,  and  meditate  on  God  1  Dost  thou  study  thine 
heart,  and  govern  thy  thoughts  and  affections  ?  Dost  thou  bridle 
thy  tongue,  set  a  watch  over  thine  eyes,  and  ears,  and  steps  ?  Is 
it  thy  care  to  please,  and  in  all  things  to  walk  worthy  of  the 
Lord  ?  Look  to  thyself,  that  thou  be  not  deceived.  Cast  off  the 
works  of  darkness,  and  put  on  the  armour  of  light :  Cast  off  the 
old  man,  and  put  on  the  new  man,  which  as  it  is  created  after 
the  image,  so  it  will  carry  thee  on  according  to  the  will  of  God 
in  righteousness  and  true  holiness. 

Having  shewed  the  nature  of  regeneration,  and  the  parts  there- 


The  Causes  which  concur.  &c.  25 


of:  I  come  now  to  shew  what  causes  concur  to  the  work  of  re- 
generation. 

1.  The  efficient  cause,  or  primary  author,  is  God.  For  in 
this  respect  we  are  said  to  be  born  of  God,  God  hath  begotten  us  ; 
Even  God  the  Father  of  our  Lord  Jesus  Christ,  Jam.  i.  18. 

2.  The  procuring  causes  are  God's  will,  and  God's  mercy. 
There  could  be  nothing  out  of  God  to  move  him.  It  must  needs 
therefore  arise  from  his  own  mere  will.  So  saith  the  apostle 
James,  of  his  own  will  begat  he  us,  James  i.  18.  And  there  could 
be  nothing  in  man  to  move  God  hereunto ;  for  man  by  nature  is 
most  miserable.  It  must  needs  therefore  arise  from  God's  mere 
mercy :  for  misery  is  the  proper  object  of  mercy.  On  this  ground 
it  is  justly  said  that  God,  1  Pet.  i.  3.  According  to  his  abundant 
mercy  hath  he  begotten  us  again*  • 

3.  The  immediate  worker  of  regeneration  is  God's  Spirit :  in 
this  respect  we  are  said  to  be  born  of  the  Spirit,  John  iii.  4.  and 
regeneration  is  styled  the  renewing  of  the  Holy  Ghost,  Tit.  iii.  5„ 
For  it  is  a  divine  work  above  human  ability. 

4.  The  ordinary  instrumental  cause  is  God's  word.  Of  his 
own  will  begat  he  us  by  the  word  of  truth,  James  i.  18.  whereby 
is  meant  the  gospel.  In  this  respect  the  word  is  styled  incorrup- 
tible seed,  1  Pet.  i.  23.  The  gospel  is  that  part  of  God's  word 
which  is  most  effectual  hereunto,  and  it  is  thereupon  styled  the 
gospel  of  salvation,  Eph.  i.  13.  And  the  power  of  God  unto  sal~ 
vation,  Rom.  i.  16. 

5.  Ministers  and  preachers  of  the  gospel,  are  ministerial  cau* 
ses  of  regeneration,  who  are  in  relation  to  their  ministry  said  to 
beget  us,  and  styled  fathers,  1  Cor.  iii.  1 5. 

All  these  are  comprised  under  the  efficient  cause,  and  are  so  far 
from  thwarting  one  another,  as  they  sweetly  concur  to  produce 
this  divine  work  of  regeneration,  being  subordinate  one  to  ano- 
ther, and  may  in  this  order  be  placed  together.  It  being  the  will 
of  God  to  shew  mercy  to  man,  he  ordained  ministers  to  cast  the 
seed  of  his  word  into  men's  souls,  which  being  quickened  by  the 
Spirit,  men  are  thereby  born  again. 

II.  The  material  cause  of  regeneration,  is  the  parts  whereof 
it  doth  consist,  which  are  two. 

1.  Mortification.  2.  Vivification ;  of  both  which  I  have  spo- 
ken in  the  foregoing  chapter. 

III.  The  formal  cause  of  regeneration,  is  God's  image  planted 
in  us,  which  consists  in  holiness  and  righteousness.  After  this 
image  we  are  said  to  be  renewed,  Eph.  iv.  24.  This  makes  an 
-essential  difference  betwixt  a  natural  and  a  regenerate  man. 

IV.  The  final  causes  next  and  subordinate  to  the  glory  of  God's 
free  grace  and  rich  mercy,  are  especially  two. 

1 .  '  To  make  men  able  to  do  good  ;' .  namely  such  good  as  may 
be  acceptable  and  honourable  to  God,  profitable  to  other  men, 

4 


26       Reasons  skewing  Regeneration  necessary  to  Salvation, 

and  truly  advantageous  to  themselves.  The  Apostle  therefore 
speaking  of  regeneration  (which  we  have  shewed  to  be  a  kind 
of  creation)  thus  expresseth  this  end,  We  are  created  in  Christ 
Jesus  unto  good  works,  Eph»  ii.  10. 

2.  '  To  make  men  fit  for  glory.'  For  corrupt  ftes-h  cannot  par- 
take of  celestial  glory.  Whereupon^  saith  Christ,  Except  a  man 
be  bom  again,  he  cannot  seethe  kingdom  of  God;  so  far  shall  he 
be  from  being  admitted  into  it,  as  he  shall  not  come  so  near  as  to 
see  it.  God  will  not  take  a  sinner  reeking  in  his  lusts,  and  pre- 
sently invest  him  with  a  crown  of  glory.  And  therefore  that  we 
may  be  fitted  for  heaven,  the  Lord  is  pleased  by  his  Spirit  to  re- 
generate us,  making  us  new  creatures,  and  thereby  making  us 
meet  to  be  partakers  of  the  inheritance  of  the  saints  in  light. 

Behold  the  riches  of  God's  mercy  and  goodness,  that  he  not 
only  created  us  at  first  in  a  most  happy  estate,  after  his  own  image 
and  likeness ;  but  when  we  wittingly  and  wilfully  fell  from  the 
same,  and  plunged  ourselves  in  misery,  wherein  he  might  justly 
have  left  us,  as  he  did  the  evil  angels.  Yet  he  hath  not  only  re- 
stored us  again  to  that  former  estate,  by  renewing  his  image  in  us ; 
but  thereby  fitted  us  for  a  more  glorious  and  excellent  estate : 
wherein  his  goodness  appeareth  to  be,  as  his  greatness,  infinite, 
incomprehensible.  Who  can  sufficiently  set  it  forth  1  For  as  the 
heaven  is  high  above  the  earth,  so  great  is  his  mercy  towards  them 
that  fear  him,  Psalm  ciii.  11. 


CHAP.  V. 

Shczo£th  the  Reasons  why  Regeneration  is  necessary  to  Salvation. 

HAVING  spoken  of  the  point  by  way  of  explication ;  I  come 
now  to  speak  of  it  by  way  of  confirmation.  To  this  end  I  shall 
shew  you  the  reasons  of  the  point,  why  regeneration  is  necessary 
to  salvation. 

.  Reas.  1 .  From  the  immutability  of  God's  purpose.  God  who 
hath  chosen  us  to  life,  hath  chosen  us  also  to  holiness,  as  our  way 
to  it.  We  are  bound  to  give  thanks  to  God  for  you,  brethren,  beloved, 
of  the  Lord,  because  God  hath  from  the  beginning  chosenyou  to  salva- 
tion, through  the  sanctifi cation  of  the  Spirit,  2  Thess.  ii.  1 3.  Whoev- 
er will  pass  into  glory,  must  take  grace  in  his  way.  You  ask,  Why 
may  I  not  be  saved,  unless  I  be  regenerated  1  Why  ?  because  God 
is  resolved  on  the  contrary,  This  is  the  will  of  God,  your  sanctifica- 
tion  first,  and  thenyour  salvation,  1  Thess.  iv.  3.  Now  the  purposes 
of  God  shall  stand,  With  him  is  no  variableness,  nor  shadow  of  turn- 
ing.    All  the  world  shall  sooner  be  damned,  than  the  purpose  of 


Reasons  shewing  Regeneration  necessary  to  Sahation.      27 

God  shall  be  made  void.    The  Lord  God  must  cease  to  be  the  un- 
changeable God,  if  thou  ever  be  saved,  who  wilt  not  be  sanctified. 

Reas.  2.  From  the  stability  of  God's  word.  God  hath  said, 
Except  a  man  be  bom  again,  he  cannot  enter  into  the  kingdom  of  God. 
Is  the  word  of  God,  yea  and  nay  ?  Doth  he  say  and  unsay  ?  Hea- 
ven and  earth  shall  pass  away,  but  his  word  shall  not  pass  away,  Mat. 
xxiv.  35.  Count  upon  it  sinner,  as  sure  as  God  is  true,  thou  shalt 
never  see  the  salvation  of  God,  unless  thou  be  first  made  partaker 
of  the  renewing  of  the  Holy  Ghost. 

Reas.  3.  From  the  respect  that  regeneration  hath  to  salvation. 
Regeneration  is  a  degree  and  part  of  salvation.  Grace  is  glory 
begun,  holiness  is  the  beginning  of  blessedness,  the  perfection 
whereof  will  be  in  heaven  hereafter,  where  the  image  of  God,  which 
consisteth  in  knowledge,  holiness,  and  righteousness,  will  be  per- 
fected in  our  souls,  where  we  shall  perfectly  love  God,  and  delight 
in  him,  and  be  ever  praising  him  with  the  heavenly  host.  Now, 
how  canst  thou  expect  the  participation  and  enjoyment  of  this 
blessed  estate,  without  regeneration  and  renovation  here  ?  Unless 
the  image  of  God  be  renewed  upon  thee  in  holiness  ?  And  thou 
dost  truly  love  God,  and  delight  in  communion  with  him  here  ? 
Canst  thou  expect  the  consummation  without  a  beginning  ?  to  be 
perfectly  holy  hereafter,  and  not  initially  holy  here?  to  live 
with  God  in  glory  hereafter,  and  yet  here  live  and  lie  in  thy  filthi- 
ness  and  uncleanness  ?  Canst  thou  expect  hereafter  to  live  in  the 
everlasting  love  of  God,  and  yet  here  have  no  true  love  to  him  at  all? 
Canst  thou  expect  hereafter  fulness  of  delight  in  the  presence  of 
God,  and  yet  here  have  no  delight  in  him  at  all  ?  But  takest  thy 
whole  delight  either  in  satisfying  thy  covetous  humour  by  heaping 
up  riches,  or  in  gratifying  thy  sinful  lusts  and  affections,  by  yield- 
ing to  the  solicitations  of  the  flesh. 

Be  not  deceived,  as  I  said  before,  so  I  must  say  it  again,  grace 
is  a  necessary  beginning  of  glory ;  as  sin  is  death  begun,  and  hell 
begun,  so  is  grace  the  first  fruits  of  life  and  glory.  And,  as  cer- 
tain as  it  is,  that  he  shall  never  find  an  hell  hereafter,  who  is  purged 
from  his  sins  here ;  so  undoubtedly  certain  is  it,  that  he  shall  ne- 
ver come  into  the  divine  presence  hereafter,  Avho  is  not  here  made 
partaker  of  the  divine  nature  ;  he  shall  never  enter  into  the  king- 
dom of  glory,  who  is  not  first  born  into  the  kingdom  of  grace.  Be  a 
convert  in  this  world,  or  thou  wilt  be  a  reprobate  in  the  other 
world.  Thou  mayest  as  well  expect  a  birth,  where  there  hath 
been  nothing  formed  in  the  womb,  a  noon-tide,  where  there  hath 
been  no  dawning,  as  ever  look  to  see  the  day-light  of  glory,  who 
hast  never  known  the  morning  of  grace. 

Reas.  4.  From  that  corruption  of  man's  nature  in  which  he  is 
brought  into  the  world.  For  our  first  parents  having  by  their 
fall,  defaced  that  image  of  God,  in  which  they  were  at  first  crea- 
ted, and  being  thereupon  corrupted  and  polluted  in  every  power 


28  Use  of  Exhortation  unto  the  Unregenerate. 

of  their  soul,  and  part  of  their  body :  all  that  come  from  them  are 
in  like  manner  corrupted  and  polluted,  an  unclean  offspring  from 
unclean  progenitors.  For  who  can  bring  a  clean  thing  out  of  an  un- 
clean? not  one,  as  Job  speaketh,  Job  xiv.  4.  And  saith  our  Sa- 
viour, That  which  is  born  of  the  flesh  is  flesh,  John  iii.  6.  that  is, 
Every  one  that  is  born  of  man,  every  mother's  child  is  carnal 
and  corrupt :  every  man  by  his  first  birth  is  polluted  and  unclean : 
.Now  no  unclean  person  can  enter  into  GocVs  kingdom,  Rev.  xxi.  27, 
Believe  it,  sinner,  God  will  never  take  thee  from  the  dunghill  reek- 
ing in  thy  lusts,  and  set  thee  down  by  him  in  the  throne.  The 
holy  land  was  never  designed  to  be  peopled  with  dogs  and  swine. 
Without  shall  be  dogs,  Rev.  xxii.  Corruption  shall  not  inherit  incor- 
ruption,  nor  shall  flesh  and  blood  inherit  the  kingdom  of  God. 
Bastards  may  not  inherit.  Thou  must  first  be  a  child,  and  have 
the  spirit  of  a  child  in  thee,  and  then  thou  art  heir,  an  heir  of 
God,  and  a  joint-heir  with  Christ. 

Reas.  5.  From  the  holiness  of  God's  nature,  which  is  such, 
that  no  unclean  person  can  stand  in  his  presence.  There  is  a  con- 
trariety between  the  holy  nature  of  God,  and  the  unholy  nature 
of  carnal  and  unregenerate  men.  And  therefore  what  communion 
can  there  be  between  them  ?  Between  an  holy  God,  and  unholy 
creatures  ?  Between  a  pure  God,  and  impure  creatures  ?  Surely 
none  at  all,  So  much  the  Apostle  expresseth,  2  Cor.  vi.  14. 
where  he  saith,  What  fellowship  hath  righteousness  with  unrigh- 
teousness ?  Or  the  righteous  God  with  unrighteous  men  ?  What 
communion  hath  light  with  darkness  ?  which  interrogation  impli- 
eth  a  strong  negation.  Believe  it,  sinner,  if  ever  you  look  to  en- 
joy communion  with  God  in  glory,  you  must  have  union  with 
nim  in  grace  ;  you  must  here  be  regenerate,  and  become  new 
creatures  5  yea,  holy  as  he  is  holy,  that  you  may  be  such,  as  he 
may  dwell  withall,  and  delight  in.  For,  as  the  Apostle  speaketh, 
Heb.  xii.  14,  Without  holiness  no  man  shall  see  the  Lord.  He 
shall  be  so  far  from  enjoying  the  presence  of  God,  that  he  shall 
not  so  much  as  see  him. 


An  Use  of  Exhortation  to  endeavour  after  Regeneration  with  quick- 
ening motives  thereunto. 

HAVING  thus  done  with  the  explication  and  confirmation 
of  the  point  ;  come  we  now  to  the  use  and  application  thereof. 

I.  The  first  may  be  an  use  of  exhortation,  both  to  unregene- 
rate, and  to  the  regenerate. 

First,  to  the  unregenerate :  Is  regeneration  absolutely  necessa- 


The  Excellency  of  Regeneration.  29 

vy  to  salvation  ?  Oh  then,  how  doth  it  concern  you,  who  are  yet 
in  your  sins,  and  under  the  power  of  corrupt  nature,  earnestly  to 
desire,  and  industriously  to  labour  after  this  saving  change,  in  the 
use  of  all  means,  God  hath  sanctified  thereunto  !  Let  your  outward 
condition  be  what  it  will,  never  so  rich,  never  so  honourable,  yet, 
far  be  it  from  you,  to  sit  down  satisfied  in  any  condition,  till  you 
be  renewed,  and  sanctified  by  the  Spirit  of  God.  Alas  !  how  ma- 
ny be  there  in  the  world,  who,  though  in  their  natural  and  carnal 
estate,  yet,  live  as  securely  and  merrily,  as  if  their  condition 
were  as  safe  and  good,  as  the  best !  Ask  them  one  by  one,  Whe- 
ther the  work  of  regeneration  be  wrought  in  their  souls  ?  And, 
some  will  answer,  they  hope  it  is  ;  others,  that  they  never  doubt- 
ed it ;  though,  none  of  them  know  what  regeneration  is,  nor 
ever  minded  any  such  thing.  And  yet  these  men  have  not  only 
read,  but  do  likewise  believe  the  words  of  our  Saviour,  who  hath 
told  them,  That  except  they  be  born  again,  they  cannot  enter  into 
the  kingdom  of  heaven,  John  iii.  3. 

Ah  sinner,  I  beseech  thee,  for  the  sake  of  thy  precious  and  im- 
mortal soul,  to  stir  up  in  thyself  an  hearty  desire  and  sincere  en- 
deavour after  this  blessed  work.  As  it  is  the  one  thing  necessary 
to  salvation,  so  let  it  be  the  main  thing  of  thy  desire  and  endea- 
vour. There  is  nothing  deserves  precedency  in  thy  thoughts,  aims, 
and  labours  before  this.  David  resolved  not  to  give  sleep  to  his 
eyes,  nor  slumber  to  his  eye-lids,  till  he  found  an  habitation  for 
the  Lord,  Psalm  cxxxii.  4.  The  habitation  which  pleaseth  God 
most,  is  thine  heart,  but  it  must  be  a  renewed  heart,  Oh  how  darest 
thou  sleep  a  night  in  that  house,  where  God  doth  not  dwell  !  and 
he  dwells  not  in  thee,  unless  thou  be  regenerated  by  his  holy  Spi- 
rit. In  the  fear  of  God  therefore,  see  thou  give  no  rest  to  thy 
soul,  no  ease  to  thy  mind,  till  thou  find  a  blessed  change  wrought 
in  thee,  till  thou  findest  thou  art  brought  out  of  the  state  of  nature, 
into  the  state  of  grace.  Neither  sit  down  satisfied  in  the  enjoy- 
ment of  any  worldly  comfort,  without  the  enjoyment  of  this  mercy. 
And  indeed,  how  canst  thou  live  merrily,  or  sleep  quietly,  so  long 
as  thou  livest  in  thine  unregenerate  estate  ?  in  which,  if  thou 
shouldest  die,  thou  wouldest  perish  forever,  even  to  all  eternity : 
especially,  considering  the  uncertainty  of  thy  life,  whether  thou 
shalt  live  a  day,  or  an  hour  longer. 

For  the  more  profitable  handling  this  use,  I  shall, 

1 .  Give  you  some  motives,  to  quicken  up  your  desires  and  en- 
deavours after  the  work  of  regeneration. 

2.  Shew  you  the  means  to  be  performed,  for  the  better  attain- 
ing thereunto. 

The  motives  may  be  drawn  to  these  three  heads. 

1.  The  excellency. 

2.  The  utility. 

3.  The  necessity  of  regeneration. 


3D  The  Utility  und  Necessity  of  Regeneration'. 

I.  For  the  first,  the  excellency  thereof  will  appear  from  these 
four  particulars ; 

1.  '  Regeneration  doth  ennoble  a  man,  raise  him  up  towards  his 
original  perfection.'  Man  was  made  the  noblest  of  all  creatures 
in  this  visible  world,  in  the  image  and  likeness  of  God.  Sin  de- 
faced the  image  of  God,  and  stamped  the  image  of  the  devil  upon 
him.  A  sinner,  is  a  man  degenerated  into  a  beast  ;  Man  being 
in  honour  abideth  not,  but  is  like  the  beasts  that  perish,  Psalm  xlix. 
1 2.  He  lives  like  a  beast,  and  dies  like  a  beast,  not  knowing  whi- 
ther he  goeth.  Every  man  is  brutish  in  his  knowledge,  Jer.  x.  14. 
He  hath  a  brutish  heart,  lives  a  brutish  life.  By  grace,  a  man 
comes  to  himself,  is  raised  up  from  a  beast  to  a  man  again,  re- 
newed after  the  image  of  God ;  the  Spirit  of  glory,  and  of  God 
shines  forth  in  him.  There  is  more  of  the  glory  of  God  seen  in 
a  saint,  than  in  all  the  wrorks  of  God  under  the  sun ;  nay,  than 
in  the  glorious  Sun  in  the  heavens.  The  sun,  moon,  and  stars, 
fall  short  of  the  glory  of  the  new  creature.  In  illus  tantum  sunt 
opera  Dei,  in  hac  est  Imago  Dei.     Aug. 

2.  '  The  excellency  of  regeneration  appears,  in  that  it  makes 
a  man  a  true  Christian.1  A  man  is  not  really  a  Christian,  because 
he  hath  been  baptized,  beareth  the  name,  and  frequenteth  the  or- 
dinances of  Christ ;  but,  because  he  is  regenerated  by  the  Spirit  of 
Christ,  and  thereby  translated  out  of  a  state  of  sin  and  death,  into 
a  state  of  life  and  peace.  For,  as  under  the  law,  he  was  not  a 
Jew,  who  was  one  outwardly,  being  circumcised  in  the  flesh :  but 
he  was  a  lew,  who  was  one  inwardly,  being  circumcised  in  his 
heart  and  spirit ;  in  like  manner,  he  is  no  true  Christian,  who  is 
only  outwardly  baptized ;  but,  he  who  is  inwardly  baptized  by 
the  Spirit,  and  whose  heart  is  changed  and  renewed. 

3.  '  The  excellency  of  this  new  birth  appears  in  this,  that  it  is 
the  beginning  of  eternal  life  and  happiness  1  Even  of  the  same  life 
which  we  shall  live  hereafter  in  heaven  with  the  saints,  and  glori- 
ous angels,  to  all  eternity.  Grace  here  is  not  only  an  evidence  of 
glory  hereafter,  but  it  is  the  beginning  of  that  glory,  which  here- 
after we  shall  more  fully  enjoy  in  heaven.  Grace  and  glory  dif- 
fer only  in  degree:  for  grace  is  glory  begun  here,  and  glory  is 
grace  consummated,  and  perfected  hereafter.  Now,  considering 
that  this  is  such  an  excellent  state,  how  doth  it  concern  you,  as 
earnestly  to  desire,  so  industriously  to  endeavour  after  it,  in  the 
use  of  all  means  God  hath  sanctified  ? 

II.  '  Another  motive  may  be  taken  from  the  utility  of  regene- 
ration.' If  it  be  demanded,  What  is  the  profit  thereof?  we  may 
answer  as  the  Apostle  did  of  circumcision,  Much  every  way.  For 
this  is  that  godliness,  which  is  profitable  unto  all  things,  having 
promises  of  the  life  that  now  is,  and  of  that  which  is  to  come ; 
that  is,  it  hath  heaven  and  earth  entailed  on  it,  and  therefore  must 
needs  be  profitable.     The  regenerate  therefore  are  called  heirs  of 


The,  Necessity  of Regeneration*  3.1 

the  promises,  Heb.  vi.  17.  Such  only  have  the  true  riches,  being 
rich  in  faith,  as  the  apostle  James  calleth  them,  James  ii.  5.  As 
Laodicea  was  poor,  though  abounding  in  outward  fulness :  So, 
these  are  truly  rich,  though  destitute  of  many  outward  things,  hav- 
ing an  interest  in  God,  who  is  the  fountain  of  all  blessings.  How 
should  the  consideration  hereof  stir  you  up,  as  earnestly  to  thirst, 
so  sincerely  to  endeavour  after  this  blessed  state  ! 

III.  '  Another  motive  may  be  taken  from  the  necessity  of  rege- 
neration. It  is  absolutely  necessary  to  salvation.'  It  had  been  bet- 
ter for  thee  never  to  have  been  born,  than  not  to  be  born  again. 
It.is  as  necessary,  as  heaven  and  happiness.  For,  saith  our  Saviour 
himself,  Except  a  man  be  born  again,  he  cannot  see,  much  less  enter 
into  the  kingdom  of  heaven.  So  that  there  is  no  hope  of  the  salvation 
of  any  unregenerate  man,  or  woman  :  but,  if  they  live  and  die  in 
that  estate,  their  portion  will  be  death  and  damnation  with  the 
devils  and  damned  to  all  eternity.  And,  in  regard  of  the  uncer- 
tainty of  their  lives,  they  are  not  sure  to  be  out  of  hell  one  day- 
longer. 

Ah  sinner !  What  dost  thou  mean  then  to  continue  in  thy  car- 
nal and  unregenerate  estate  ?  As  sure  as  the  word  of  God  is  true, 
if  thou  die  therein,  thou  art  shut  out  of  all  hope  of  mercy  for  ever ; 
and  shalt  pass  into  easeless  and  endless  misery.  In  the  fear  of 
God,  therefore,  when  thou  riseth  up  in  the  morning,  consider  with 
thyself,  that  thou  art  uncertain  of  being  out  of  hell  till  the  eve- 
ning :  and  when  thou  liest  down,  consider  how  uncertain  thou 
art  of  being  out  of  hell  till  the  next  morning.  Surely  this  consi- 
deration is  enough  to  amaze  any  poor  Christian,  who  is  indeed 
regenerate,  but  making  some  question  thereof  in  himself.  How 
much  more  should  it  amaze  and  startle  thee,  who  art  yet  in  thy 
carnal  and  sinful  estate  ?  and  stir  thee  up  without  any  farther  de- 
lay to  escape  for  thy  life,  and  make  out  in  haste  after  thy  redemp- 
tion from  this  dreadful  condition. 

I  would  ask  thee  this  question ;  Whether,  if  thou  shouldest  put 
off  thy  seeking  after  the  great  work  of  regeneration  and  conversion 
till  another  year,  week,  or  day,  thou  art  sure  to  be  then  on  this 
side  the  grave,  or  on  this  side  hell  ?  Certain  it  is,  thou  hast  no  as- 
surance of  thy  life  for  one  day  longer.  Nay,  I  dare  boldly  say, 
that  thou  thyself  knowest  and  believest  as  much.  Ah  sinner, 
'  What  folly,  yea,  what  madness  is  it  then,  for  thee  wilfully  to 
live  one  day  longer  in  such  an  estate  ?  in  which,  if  thou  shouldest. 
die,  thou  art  without  hope  of  recovery,  undone  for  ever!' 

Obj.  Haply,  thou  wilt  say,  though  I  am  not  sure  to  live  an- 
other day,  yet,  I  am  likely,  being  in  good  health  and  strength  of 
body. 

Ans.  How  many  as  strong  and  healthful  as  thyself,  have  sud- 
denly by  death  been  snatched  away  ?  And  why  mayest  not  thou 
as  soon  be  taken  away,  having  no  lease  of  thy  life  $  who  then  but- 


32  The  Miseries  of  the  Unregenerate  in  this  Life. 

a  fool,  or  a  mad-man,  would  adventure  his  carnal  happiness  upon 
such  an  hazard  ?  Oh  therefore,  as  thou  tenderest  the  everlasting 
good  of  thy  precious  soul,  put  not  off  this  great  and  weighty  work 
a  day  longer :  for  who  knoweth  what  a  day  may  bring  forth,  Prov. 
xxvii.   1 . 

Hadst  thou  been  taken  away  in  the  state  thou  art  in,  how  sad 
had  thy  case  been  ?  where  hadst  thou  been  at  this  hour  ?  Certain- 
ly thou  art  not  able  to  conceive  the  dreadfulness  of  that  misery 
thou  shouldst  now  have  been  in.  And  hast  thou  lived  all  this 
while  in  so  great  danger,  and  wilt  thou  live  in  it  still  ?  God  for- 
bid !  Hath  a  miracle  of  mercy  kept  thee  out  of  hell  so  long  ;  and 
wilt  thou  yet  continue  securely  in  such  danger  of  it  ?  Oh  ungrate- 
ful wretch !  Questionless,  if  thou  hadst  any  ingenuity  in  thee, 
thou  wouldst  be  ashamed  thus  to  abuse  the  patience,  and  long-suf- 
fering of  God  towards  thee ;  which  should  have  led  thee  to  re- 
pentance. Thou  shouldst  rather  take  up  a  resolution,  and  say, 
Though  I  have  hitherto  abused  the  patience  and  long-suffering  of 
God,  I  will  abuse  it  no  more.  Though  I  have  often  slighted  and 
rejected  the  gracious  invitations  of  Jesus  Christ,  yet,  through  the 
grace  of  God,  I  will  reject  them  no  more,  but  close  with  them, 
and  give  up  myself  unto  Christ,  from  henceforth  to  be  ruled  and 
governed  by  him. 

God  hath  allotted  to  every  man,  who  lives  in  the  bosom  of  the 
church,  a  certain  day  of  grace,  and  time  of  repentance ;  which,  who- 
soever neglects,  can  never  be  saved.  Ah  sinner !  as  therefore  thou 
wouldest  not  neglect  thine  own  salvation ;  neglect  not  thy  day  of 
grace,  neither  let.  slip  the  season  of  mercy  5  but,  as  the  Apostle 
exhorteth,  Heb.  iii.  15.  To-day,  if  you  will  hear  his  voice,  harden 
not  your  hearts.  Behold!  now  is  the  accepted  time,  now  is  the  day 
of  salvation :  If  that  be  once  past,  there  is  no  recovering  of  it. 


CHAP.  VII. 

Shezveth  the  miserable  and  dreadful  Condition  of  the  unregenerate 
in  their  life-time. 

HAVING  given  you  some  motives  to  quicken  up  your  de- 
sires and  endeavours  after  the  work  of  regeneration  ;  I  come  now 
to  shew  you  the  '  means  on  your  part  to  be  performed  for  the 
better  attaining  thereunto ;  which  may  be  brought  to  these  two 
general  heads. 

1 .  '  The  embracing  some  truths.' 

2.  '  The  practising  some  duties.' 

The  truths  to  be  embraced  are  these ;  , 


The  Miseries  of  the  Unregenerate  in  this  Life*  33 

1.  '  That  every  man  in  his  state  of  unregeneracy,  is  in  a  mise- 
table  state,  and  dreadful  condition.' 

2.  '  That  there  is  hope  of  mercy  for  the  greatest  sinners.' 
That  you  may  the  better  understand  the  miserable  condition  of 

men  in  their  state  of  unregeneracy ;  I  shall  shew  you  their  miseries ; 

1.  In  this  life. 

2.  At  death. 

3.  After  death. 

Their  miseries  in  this  life  are  briefly  these ; 

I.  '  They  are  servants  to  sin,  and  slaves  to  their  lusts  ;'  making 
it  their  main  work  and  design,  to  serve  their  sinful  flesh  with  its' 
affections.  The  baseness  of  this  slavery  under  sin  will  appear 
the  more,  if  we  shall  consider, 

1 .  What  it  is  we  do  enthral  thereby,  even  our  precious  souls,  which 
at  first  were  created  after  the  image  of  God,  and  fitted  for  his 
noble  service,  and  communion  with  himself.  Now,  for  this  im- 
mortal Being  to  be  a  drudge  to  base  pleasures  and  profits,  to  the 
vain  and  vile  things  of  this  world,  is  a  most  sad  degeneration. 

2.  '  What  are  the  fruits  of  this  spiritual  bondage  and  slavery.* 

1.  At  the  best,  a  little  seeming  pleasure,  or  profit,  that  lasts 
but  for  a  moment,  which  the  Apostle  calls,  the  pleasures  of  sin  for 
a  season,  Heb.  vi.  26.  they  are  but  of  little  worth,  and  but  of  short 
continuance.  And  sure,  it  must  needs  be  a  point  of  folly,  eager- 
ly to  pursue  these  sinful  lusts  and  pleasures,  which  are  but  light 
and  temporary,  which  do  but  appear  and  vanish,  to  the  hazard 
of  those  durable  riches  and  eternal  pleasures,  which  are  at  God's 
right  hand. 

2.  Another  fruit,  which  usually  follows  upon  our  slavish  sub- 
jection to  our  lusts,  is  death  eternal ;  according  to  that  of  the 
Apostle,  Rom.  vi.  23.  The  wages  of  sin  is  death,  and  that  eternal, 
as  appeareth  by  the  opposition  of  eternal  life  :  for,  saith  the  Apos- 
tle, The  zvages  of  sin  is  death,  but  the  gift  of  God  is  eternal  life.  So, 
that  as  eternal  life  followeth  an  holy  life,  so  eternal  death  follow- 
eth  a  sinful  life.  This  is  the  reward,  sinner,  that  thy  God  whom 
thou  servest,  will  pay  thee  at  last,  thou  must  die  the  death. 

Oh  the  folly  and  madness  of  this  sensual  enslaved  world !  Sure, 
were  there  nothing  in  sin  but  the  present  slavery,  it  were  enough 
to  dissuade  any  ingenious  spirit :  Who  would  be  a  slave  ?  a  slave 
to  lust  ?  at  the  command  of  every  unclean  motion  ?  at  the  beck 
of  every  brutish  affection  ?  but  if  the  vileness  of  the  work  will  not 
deter  thee  ?  will  not  the  dreadfulness  of  the  wages  neither  ?  which 
is  eternal  death  and  condemnation  ?  Oh  consider  this,  you  who 
make  so  light  a  matter  of  sin,  and  take  such  pleasure  in  obeying 
the  lusts  thereof! 

II.  All  men  in  the  state  of  unregeneracy,  are  servants  and  slaves 
to  the  devil :  which  necessarily  followeth  upon  the  former,  for, 
such  as  are  in  subjection  to  their  lusts,  must  needs  be  under  the 

5 


34  The  Miseries  of  the  (Tnregenerate  in  this  Life. 

bondage  and  slavery  of  Satan,  in  that  the  chief  power  he  hath 
over  us,  is,  by  lust  to  allure  us  into  sin.  I  know  all  men  are  apt 
to  say,  '  That  they  hate  and  defy  the  devil,  and  abhor  to  be  his 
1  slave  or  servant :'  but  yet,  in  the  mean  time,  they  obey  his  sin- 
ful commands^  and  thereby  declare  themselves  to  be  his  servants  , 
for,  as  the  Apostle  speaketh,  Rom.  vi,  16.  Know  ye  not,  that  to  whom 
ye  yield  yourselves  servants  to  obey,  his  servants  ye  are  to  zohomye 
obey  ?  And,  saith  the  beloved  disciple,  1  John  iii.  8.  He  that  com- 
mitteth  sin  is  of  the  devil ;  that  is,  He  who  gives  up  himself  to  the 
committing  of  sin,  is  a  servant  and  slave  to  the  devil,  for  he  doth 
his  drudgery. 

Oh  that  the  eyes  of  poor  sinners  were  opened,  to  see  who  it  is 
that  put  them  upon  all  manner  of  sin  and  wickedness  !  Certainly 
they  would  not  then  be  so  ready  and  forward  thereunto.  Oh  that 
they  did  but  know  in  what  a  miserable  bondage  and  slavery  they 
are  !  Certainly  then  they  would  not  be  so  merry,  and  jovial,  nei- 
ther would  they  sleep  one  night  quietly  in  such  a  state  and  condi- 
tion, but  they  would  be  casting  about  how  they  might  be  freed 
and  delivered  from  the  same. 

III.  'All  men  in  their  state  of  unregeneracy  are  under  the  curse 
of  God,  which  continually  so  hangeth  over  their  heads,  that  they 
are  cursed  in  every  thing :? 

1.  6In  their  estate.'  Wealth  and  riches  are  in  themselves  good 
things,  even  the  good  blessings  of  God  :  but  yet  all  the  wealth  of 
carnal  and  unregenerate  men  are  accursed  unto  them  ;  their  very 
blessings  are  turned  into  curses,  as  the  Lord  threateneth  by  his 
Prophet  Malachi,  saying,  /  will  curse  their  blessings. 

Cursed  they  are,  and  shall  be  in  the  city,  and  in  the  f  eld  ;  in  their 
basket,  and  in  their  store  ;  in  the  increase  of  their  kine,  and  in  the 
flocks  of  their  sheep,  as  you  have  h  expressed,  DeuS.  xxviii.  17. 18. 
Thou  enjoyest  abundance  of  this  world's  goods;  yet,  so  long  as  thou 
livest  in  thy  wicked  and  ungodly  courses,  be  it  of  'lying,  swearing 
couzening,  whoring,  drinking,  &c.  the  curse  of  God  is  in  thy 
store  and  abundance,  which  makes  way  for  thine  eternal  mis- 
ery.' 

2.  'In  their  names.'  Their  very  name  is  cursed  :  for,  as  the 
wise  man  speaketh,  Prov.  x.  7.  The  memory  of  the  just  is  blessed, 
but  the  name  of  the  wicked  shall  rot ;  that  is,  The  just  and  righteous 
shall  leave  a  sweet  scent  behind  them ;  so  that  they  shall  not  be 
mentioned  without  some  commendation :  but  the  wicked  shall 
leave  a  stinking  savour  behind  them,  so  that  their  very  names  shall 
be  loathsome  and  abominable ;  like  a  rotten  carcase  they  shall  for 
a  while  stink  above  ground,  and  at  last  be  utterly  forgotten. 

3.  '  In  their  houses.'  For  as  the  wise  man  speaketh,  Prov.  iii. 
23.  The  curse  of  the  Lord  is- in  the  house  of  the  wicked.  Tho'  their 
houses  be  never  so  well  furnished,  yet,  what  comfort  and  content 
can  there  be  found  therein,  when  the  curse  of  God  is  in  them  'I 


T'he  Miseries  of  the  Unrtgenerate  in  this  Lift,  35 

which  is  enough  to  blast  .the  beauty,  and  eat  up  the  timber  and 
the  stones  thereof,  Zech.  v.  4. 

4.  '  In  their  religious  exercises.'  The  word  which  they  hear 
is  cursed  unto  them.  That  which  to  others  is  the  savour  of  life 
unto  life,  to  them  is -the  savour  of  death  unto  death,  being  a  means 
to  ripen  their  sins,  and  hasten  their  ruin.  '  The  prayers  which 
they  make  are  accursed  unto  them,'  oftentimes  bringing  down  a 
curse  rather  than  a  blessing.  Yea, '  the  table  of  the  Lord  is  like- 
wise accursed  unto  them.'  So,  that  instead  of  feeding  on  the  bo- 
dy and  blood  of  Christ,  they  eat  and  drink  their  own  damnation* 
Oh  how  sad  and  lamentable  must  thy  condition  needs  be,  when 
those  things  which  are  not  only  blessings  in  themselves,  but  like- 
wise blessed  unto  others,  should  be  cursed  unto  thee,  and  heighten 
both  thy  sin  and  sorrow.  And  if  thy  blessings  become  curses,  O 
what  will  thy  curses  be! 

IV-  As  the  ground  and  foundation  of  the  curse,  '  All  men  in 
iheir  state  of  unregeneracy  are  under  the  guilt  of  all  their  sins,' 
which  must  needs  make  their  condition  sad  and  dreadful.  For  as 
the  man  is  blessed,  whose  iniquity  is  forgivcnyand  whose  sin  is  cover- 
ed, Psalm  xxxii.  1 .  So  is  he  most  wretched  and  miserable,  who  li- 
eth  under  the  guilt  of  sin  without  pardon t  '  His  conscience  being 
oft  times  tormented  with  such  restless  horrors  and  perplexities,' 
that  though  life  be  most  sweet,  and  hell  most  dreadful,  yet  it  makes 
a  man  wilfully  to  cast  away  the  one,  and  willingly  to  embrace  the 
other,  that  he  may  be  freed  from  the  horror  of  his  guilty  conscience. 
Thus  Judas  sought  ease  by  an  halter,  and  preferred  hanging,  yea, 
the  torments  of  hell  before  the  anguish  of  his  guilty  conscience. 
Now,  thou  mayest  make  light  of  unpardoned  sin,  thinking  it  no 
great  matter  :  but  the  day  is  coming,  when  thou  wouldest  give  all 
*he  world  (if  thou  hadst  it)  for  a  pardon,  which  then  cannot  be 
had.  Therefore,  as  ever  thou  wouldest  stand  before  Christ's 
judgment-seat  with  comfort,  and  not  be  cast  into  everlasting 
burnings,  now  turn  from  thy  sins,  and  be  earnest  with  God  in 
prayer,  for  the  pardon  of  them  in  and  through  the  merits  of  Christ's 
bloody  death  and  passion.  Art  thou  a  sinner,  and  not  a  pardon- 
ed sinner  ?  Oh  tremble  !  What  conscience  hast  thou  that  can  let 
thee  sleep,  and  sing,  and  laugh  in  such  a  dismal  state  ? 

V.  Every  man  in  his  state  of  unregeneracy,  is  liable  to  all  sorts 
of  judgments. 

1.  To  temporal  judgments,  as  pains,  sicknesses  and  diseases, 
losses,  crosses,  and  the  like.  Haply,  for  the  present  thou  mayest 
be  without  them,  but  thou  canst  not  promise  thyself  freedom  and 
exemption  from  the  same,  no  not  for  one  day :  for  they  are  con- 
tinually hanging  over  thine  head,  ready  every  moment  to  seize  up- 
on thee :  and  they  oftentimes  come  suddenly,  when  they  are  least 
expected.  It  is  expressly  noted,  that  when  the  Lord  rained  fire 
and  brimstone  upon  Sodom  and  Gomorrah,  at  that  time  the  sun 


36  The  Miseries  of  the  Unregenerate  in  this  Life. 

was  risen  from  the  earth.  Little  did  the  Sodomites  expect  so  strange 
a  shower  after  so  fair  a  morning.  Believe  it,  this  day's  ease,  and 
rest,  and  mirth,  may  be  turned  into  pangs,  and  anguish,  and 
groanings,  and  roarings,  before  to-morrow. 

2.  They  are  liable  to  spiritual  judgments,  as  blindness  of  mind, 
hardness  of  heart,  vileness  of  affections,  horror  of  conscience,  and 
the  like.  The  Prophet  Isaiah  doth  elegantly  decipher  the  misera- 
ble condition  of  an  unregenerate  man  in  this  respect,  The  wicked, 
saith  he,  are  like  the  troubled  sea,  when  it  cannot  rest,  whose  waters 
cast  up  mire  and  dirt,  Isa.  lvii.  20.  The  sea  is  not  only  oft  times 
outwardly  tossed  up  and  down  with  winds  and  tempests,  but  also 
imvardly  disquieted,  even  with  her  own  motions,  casting  up  con- 
tinually mire  and  dirt.  Even  so  the  heart  of  a  carnal  man  is  not 
only  many  times  outwardly  troubled  with  crosses  and  afflictions, 
but  also  inwardly  disquieted  with  the  impetuous  violence  of  filthy 
lusts,  and  the  restless  terrors  and  torments  of  a  guilty  conscience, 
which  are  far  sorer  than  any  outward  afflictions,  as  seizing  upon 
the  tenderest  part,  namely  the  soul,  and  spirit  of  a  man, 

3.  They  are  liable  to  eternal  judgments.  What  can  they  expect, 
if  they  die  in  their  state  of  unregeneracy,  but  after  this  momentary 
life  is  endpd,  to  be  cast  into  that  everlasting  fire,  which  '  God 
hath  prepared  for  them,  as  well  as  for  the  devil  and  his  angels  V 
which  is  the  most  dreadful  condition  of  all :  that  judgment  cannot 
be  accounted  small  which  is  eternal.  An  eternal  fever,  or  but  an 
eternal  tooth-ach,  were  a  misery  unspeakable  :  '  But  what  arc 
these  to  the  lying  in  that  lake  which  burnetii  with  fire  and  brim- 
stone to  all  eternity  ?'  Oh  methinks,  the  name  of  eternal  judgment 
should,  if  not  fright  him  out  of  his  wits,  yet,  awaken  every  unrege- 
nerate man  out  of  his  security ;  and  stir  him  up  without  further 
delay,  to  abandon  his  wicked  and  ungodly  course  of  life,  and  to 
set  upon  the  practice  of  all  holy  and  religious  duties,  and  to  la- 
bour therein,  to  get  the  work  of  regeneration  wrought  in  his  heart, 
that  he  may  become  a  new  creature  !  It  may  be  thou  hast  a  plen- 
tiful portion  of  this  world's  goods,  enjoying  what  thine  heart  can 
wish  or  desire  ;  but  Oh,  what  will  it  profit  thee  to  live  plentifully 
and  prosperously  here,  and  to  be  eternally  miserable  hereafter  ? 
Thy  former  happiness  will  serve  only  to  make  thee  more  sensi- 
ble of  future  miseries,  And  therefore,  when  thou  art  tempted  to 
any  unlawful  pleasure,  or  profit,  reason  thus  with  thyself ;  '  Shall 
I  for  a  short  momentary  pleasure,  that  will  soon  have  an  end,  run 
the  hazard  of  an  eternal  judgment,  that  will  never  have  an  end  ? 
Shall  I  for  a  little  profit  here,  lose  my  soul  to  all  eternity  ?  What 
greater  folly,  yea,  what  greater  madness  can  be  imagined  V 

Thus  much  of  the  miseries  of  the  unregenerate  in  this  life. 
Come  we  now  to  shew  their  miseries  at  death, 


The  Miseries  of  the  Unregenerate  at  their  Death.  37 


CHAP.  VIII. 

Sheweth  the  miserable  and  dreadful  condition  of  the  Unregenerate 
at  their  Death. 

IF  the  life  of  an  unregenerate  man  be  so  miserable,  as  hath 
been  shewed  :  How  doleful  think  you,  will  be  his  death  ?  surely 
his  misery  then  will  be  much  increased ;  As  will  appear  from  the 
consideration  of  these  particulars  : 

I.  When  death  shall  appear  unto  thee,  and  tell  thee,  it  hath 
a  message  from  the  Lord,  who  hath  sent  an  Habeas  Corpus  for 
thy  body :  Then  comes  in  conscience,  if  a  little  awakened  with 
her  books  of  accounts,  her  black  and  bitter  roll,  and  shews  thee 
thy  old  reckonings,  and  arrears,  setting  before  thee  the  follies  of 
thy  youth,  the  sins  of  thy  riper  years,  and  the  iniquities  of  thy 
whole  youth. 

Ah  sinner,  thou  who  goest  on  impenitently  in  thy  wicked  and 
ungodly  course  of  life,  consider  with  what  a  ghastly  countenance 
thou  wilt  look  upon  that  black  and  hellish  catalogue  of  all  thy  sins  ? 
thy  lies  and  oaths,  thy  railing  and  rotten  speeches,  thy  scoffings 
at  God's  people,  thy  goods  ill-gotten,  thy  time  ill-spent,  thy 
profanation  of  sabbaths,  thy  speculative  wantonness  :  yea,  thy 
many  actual  filthinesses,  and  uncleannesses ;  thy  pride,  worldli- 
ness,  and  covetousness  ;  thy  sensual  rcvellings,  and  jovial  meet- 
ings. What  horror  will  then  possess  thy  soul,  no  heart  of  man 
can  conceive,  nor  tongue  of  man  and  angels  can  express. 

II.  The  devil  will  not  be  then  wanting  to  aggravate  thy  sins, 
and  to  set  before  thee  the  curses  and  the  judgments  due  unto  thee 
for  the  same,  thereby  to  drive  thee  to  despair.  For  when  death 
layeth  siege  to  the  body,  then  doth  he  most  violently  assault  the 
soul ;  and  the  shorter  he  perceiveth  his  time  to  be,  the  more  ea- 
gerly doth  he  bestir  himself. 

III.  Death  puts  an  end  to  all  thy  worldly  comforts,  and  con- 
tentments, which  must  all  die  with  thee,  as  to  thy  use  and  com- 
fort; it  salutes  thee  with  this  sad  word,  Thou  hast  received  thy 
good  things,  now  an  end  of  thy  heaven  and  joy.     Particularly, 

1 .  Then  thou  must  part  with  all  thy  carnal  pleasures  and  de- 
lights, which  thou  hast  loved  so  dearly.  Yea,  then  thou  wilt 
find  little  comfort  remaining  of  all  thy  former  pleasures,  wherein 
thou  tookest  so  much  content  and  delight ;  and  for  the  enjoyment 
whereof,  thou  dispensedst  not  only  with  the  duties  of  thy  calling  ; 
but  likewise  with  the  duties  of  piety.  Yea,  it  will  be  a  very  hell 
unto  thee  upon  earth,  to  consider  what  eternal  torments  thou  art 
like  to  endure,  for  those  poor  and  perishing  pleasures,  which  thou 
enjoyest  here  for  a  season.  Are  these  the  things  for  which  I  die  ? 
Are  these  the  price  of  my  soul,  of  my  blood,  of  my  peace  ? 


M  The  Miseries  of  the  Unregenerale  at  their  Death, 

2.  Thou  must  part  with  thy  wealth  and  riches,  carrying  nothing 
away  with  thee  of  all  thy  enjoyments  :  yea,  it  will  be  a  death  to 
thee  to  part  with  thy  wealth,  which  was  thy  life ;  but,  to  consi- 
der how  thou  hast  damned  thy  soul  to  the  getting  thereof,  this 
will  be  a  hell  to  thee. 

3.  Thou  must  part  with  all  the  means  and  opportunities  of  grace. 
Now,  thou  enjoyest  the  ordinances  of  Christ,  as  the  word  prayer, 
and  sacraments,  which  whilst  thou  enjoyedst,  thou  hadst  hope : 
but  death  puts  an  end  to  these,  and  thy  hopes  must  give  up  their 
ghost.  Now  Christ  calls  upon  thee,  sabbath  after  sabbath,  by 
his  ministers  and  embassadors,  wooing  and  beseeching  thee  to 
abandon  thy  lusts,  to  cast  away  thy  sins,  and  to  cast  thyself  into 
his  arms,  to  accept  of  the  reconciliation  purchased  by  his  blood. 
But  ere  long  thou  shalt  hear  no  more  of  these  things,  not  a  sab- 
bath more,  not  a  sermon  more,  not  one  word  more  of  grace,  of 
mercy,  of  hope  for  ever.  When  thou  wouldst  give,  if  thou  hadst 
ihem,  ten  thousand  worlds,  for  one  moment  of  that  merciful  time 
of  grace,  which  thou  hast  so  long  abused,  for  a  drop  of  that  pre- 
vious blood,  which  thou  hast  so  long  trampled  under  thy  feet ; 
yea,  for  one  sabbath  more,  to  have  Christ  once  more  tendered 
to  thee  in  the  ministry  of  the  gospel  ;  but  alas,  it  will  not  be 
granted. 

Ah  sinner  !  Then  wilt  thou  cry  out  of  thy  sins,  and  cry  for 
mercy  :  Mercy,  mercy,  Lord,  to  a  dying  soul,  that  am  just  sink- 
ing, perishing  under  the  load  of  mine  iniquities.  Then  wilt  thou 
begin  to  wish,  when  it  is  too  late,  that  thou  hadst  spent  thy  pre- 
cious time  to  better  purpose,  that  thou  hadst  minded  more  the  things 
for  eternity  :  that  thou  hadst  closed  with  the  tenders  and  offers  of 
Jesus  Christ,  and  that  thou  hadst  better  improved  the  means  and 
opportunities  of  grace,  which  thou  didst  once  enjoy.  Thou  then 
wilt  say,  '  Oh  if  the  Lord  would  be  pleased  to  add  a  few  years 
more  to  my  life  !  How  would  I  contemn  the  world,  and  the  vani- 
ties thereof?  How  exactly  would  I  order  my  conversation  ?  How 
careful  would  I  be  of  duty  ?  How  watchful  against  sin  ?  How 
would  I  bestir  myself  to  work  out  mine  own  salvation  ?'  But  the 
time  of  thy  departure  is  at  hand,  and  there  is  no  hope  of  a  reprieve 
for  one  day  longer :  and  therefore  all  these  good  wishes  and  pur- 
poses come  too  late. 

There  are  two  things  especially,  which  will  aggravate  a  sin- 
ner's misery  at  his  death. 

1 .  To  think  what  possibility  of  making  his  peace  with  God,  he 
hath  had  all  his  life-time  :  to  remember  how  often  he  hath  been 
invited  to  accept  of  Jesus  Christ,  and  yet  would  not. 

2.  To  think  that  now  there  is  no  hope  of  mercy,  having  by  his 
sins  shut  heaven? s  gate,  and  hardened  Godh  heart  against  him. 
Surely  then  wilt  thou  in  the  bitterness  of  thy  soul,  cry  out,  and  say, 
*  The  God  of  mercy  hath  utterly  forsaken  me ;  and  the  devil  who 


The  Miseries  of  the  Unregenerate  at  (heir  Death.  §0 

knows  no  mercy,  waits  for  to  take  me.'  Ah !  then  which  way 
soever  thou  lookest,  thou  wilt  find  nothing  but  matter  of  bitter 
weeping  and  lamentation.  If  thou  look  backward,  what  canst 
thou  behold,  but  all  the  filthy  and  abominable  lusts  of  thy  youth 
unrepented  of  ?  yea,  multitudes  of  horrid  sins  '  which  thou  hast 
committed  in  the  whole  course  of  life  ;'  for  which  thou  never  hast 
been  humbled,  nor  shed  one  penitential  tear  ;  the  guilt  of  the  least 
of  them  is  enough  to  sink  the  body  and  soul  into  everlasting 
burnings. 

If  thou  look  forward,  what  canst  thou  behold  but  sudden  de- 
struction ready  to  seize  upon  thee  ?  Yea,  God's  strict  tribunal, 
before  which  thou  art  just  making  thy  appearance,  there  imme- 
diately to  be  sentenced  to  endless  torments  and  miseries  of  the 
other  world ;  the  sting  and  terrors  of  which  thou  shalt  never  be 
able  either  to  avoid,  or  abide. 

If  thou  look  within  thee,  what  canst  thou  behold,  but  thy  con- 
science polluted  and  defiled  ;  yea,  accusing  and  condemning 
thee  ?  If  without  thee,  what  canst  thou  behold,  but  the  wicked 
world,  which  thou  hast  too  much  loved  T  and  thy  relations,  which 
stand  weeping  about  thee  ?  a  company  of  miserable  comforters, 
that  cannot  delay  the  separating  stroke  of  death  one  day  or  hour: 
neither  can  they  afford  thee  the  least  dram  of  true  comfort. 

If  thou  look  downward,  what  canst  thou  behold,  but  hell  de- 
served ;  with  her  mouth  open  ready  to  swallow  thee  up  quick  ?. 
and  the  devils  ready  to  receive  thy  soul,  and  carry  it  to  that  dun- 
geon of  darkness. 

•If  upward,  what  canst  thou  behold,  but  a  provoked  enraged 
God  1  whom,  because  thou  refusedst  to  hear  in  the  day  of  his 
merciful  visitation,  he  will  now  laugh  at  thy  calamity,  and  mock 
when  thy  fear  cometh  upon  thee,  as  himself  threateneth,  Prov.  i, 
24,  26,  and  in  verse  28.  sarth  the  Lord,  "  Then  shalt  thou  caM 
"  upon  me,  but  I  will  not  answer,  thou  shalt  seek  me,  but  thou 
"  shalt  not  find  me  ;  for  that  thou  hatest  knowledge,  and  didst 
"  not  chuse  the  fear  of  the  Lord."  And  verse  30.  "  Thouwouldst 
"  none  of  my  counsel,  but  despisedst  all  my  reproofs.  There- 
"  fore  shalt  thou  eat  the  fruit  of  thine  own  way  ;  and  be  filled 
"  with  thine  own  desires  :"  that  is,  The  wickedness  which  thou 
hast  sown,  shalt  thou  reap  with  all  fulness.  Thus,  thou  wilt  look 
every  where  for  help,  yet  findest  thyself  every  way  helpless,  and 
hopeless. 

Haply,  thou  wilt  then  look  unto  Jesus  Christ,  in  hope  that  he 
will  appear  for  thee,  and  his  blood  make  thy  atonement  :  but, 
sinner  know,  that  though  his  blood  be  a  fountain  opened  to  all 
poor  penitent  believers,  to  wash  away  the  filthy  spots  and  stains 
of  their  sins :  yet,  to  thee,  who  hast  all  thy  life  long  suffered 
Christ  to  stand  knocking  at  the  door  of  thine  heart,  by  the  min- 
istry of  his  word,  by  the  motions  of  his  Spirit,  and  by  the  checks 


40  The  dreadful  Condition  of  the 

of  thine  own  conscience,  and  wouldst  not  open  unto  him ;  to  thee 
his  blood  will  be  then  a  fountain  sealed,  so  that  thou  shalt  not 
partake  of  the  least  benefit  thereof,  because  in  thy  life-time  thou 
hast  so  often  slighted  it ;  yea,  and  crucified  him  afresh  by  thy 
bloody  sins. 

Ah  sinner,  whither  wilt  thou  flee  for  comfort  in  the  midst  of 
thy  distress  ?  It  will  then  be  too  late  to  cry  out,  Oh  that  the  time 
I  have  spent  in  taverns  and  ale-houses,  in  sports  and  pastimes,  in 
carnal  pleasures,  and  sensual  delights,  I  had  spent  in  prayer  and 
fasting,  in  humbling  and  repenting !  It  will  then  be  too  late  to  cry 
with  Balaam,  Oh  that  I  might  die  the  death  of  the  righteous,  when 
thou  hast  neglected  to  live  the  life  of  the  righteous.  For,  look 
as  the  life  is,  so  commonly  is  the  death ;  and  as  death  leaves  a 
man,  so  the  last  judgment  shall  find  him. 

And  now,  sinner,  thy  last  sand  being  run  out,  thy  day  past,  and 
the  devil's  long-looked-for  day  being  come,  who  waits  for  thy 
soul,  so  soon  as  it  goeth  out  of  thy  body  :  O  what  a  direful  screech 
will  thy  soul  give,  when  it  passeth  out  of  thy  body,  into  the  devil's 
clutches,  to  be  carried  by  him  into  the  bottomless  burning  lake ! 

Oh  how  should  the  consideration  of  these  unspeakable  miseries, 
which  are  the  portion  of  natural  and  unregenerate  men  at  their 
deaths,  startle  and  awaken  all  such  worldlings  and  sensualists,  who, 
so  they  may  encrease  their  wealth,  and  satiate  themselves  with 
worldly  pleasures  and  delights,  take  no  thought  now,  nor  make 
any  provision  against  this  dreadful  day  of  reckoning,  I  mean,  the 
day  of  their  deaths  !  Surely,  did  they  know,  and  feelingly  appre- 
hend, or  would  they  be  brought  to  believe,  what  horror  and  as- 
tonishment, what  terror  and  anguish  is  like  then  to  seize  upon 
them  ;  they  would  count  it  the  greatest  point  of  wisdom  in  the 
world,  speedily  to  labour  for  an  interest  in  Jesus  Christ,  who 
alone  can  free  them,  as  from  the  sting  of  death,  so  from  these 
horrors  and  astonishments  which  accompany  the  same,  and  would 
now  ply  as  the  blessed  means  of  salvation ;  as  reading,  hearing, 
praying,  fasting,  &c.  which  are  now  their  burden  and  bondage, 
yea,  the  matter  of  their  mocks  and  scorns,  Avould  then  be  their 
daily  delight  and  exercise. 


CHAP.  IX. 

Sheweth  the  miserable  and  dreadful  Conditioti  of  the  Unregenerate 
after  their  Death. 

IF  this  were  the  conclusion  of  unregenerate  men,  that  death 
did  put  an  end  to  all  their  miseries,  happy  were  it  for  many.  But 
this  is  their  grief  and  sorrow,  their  woe  and  misery,  that  all  this 


Unregenerdte  at  the  Day  of  Judgment,  41 

is  the  beginning  of  their  sorrows  :  that  after  all  this,  there  is  a 
reckoning  to  be  made  for  what  is  past.  For  as  it  is  appointed  to 
men  once  to  die,  so  after  this  cometh  the  judgment,  Heb.  ix.  23* 
Whereby  the  judgment  that  immediately  followeth  after  death, 
the  Apostle  meaneth  the  particular  judgment,  which  is  at  the  end 
of  each  man's  life,  as  is  evident  by  this  phrase,  after  this,  which 
intendeth  the  time  of  a  man's  death.  For  as  there  is  a  general 
judgment  at  the  end  of  the  world  i  so  there  is  a.  particular  judgment 
that  passeth  upon  each  man  at  the  end  of  this  life*  So  soon  as 
thy  breath  departeth  out  of  thy  body,  it  fareth  with  thy  soul,  as 
with  that  man  of  whom  the  Prophet  Amos  speaketh,  Amos  v.  1 9. 
Who  did  flee  from  a  lion,  and  a  bear  met  him.  In  like  manner, 
thy  soul  is  no  sooner  escaped  out  of  a  miserable  world,  but  in  a 
moment  it  is  plunged  into  another,  and  greater  misery. 

Herein  lieth  a  main  difference  between  the  children  of  God,  and 
the  wicked,  The  course  which  God  taketh  with  his  children,  is 
this,  When  thy  soul  is  set  at  liberty  from  the  prison  of  the  body, 
it  is  instantly  conveyed  by  the  angels  into  Abraham's  bosom,  as 
is  expressly  noted  of  Lazarus  :  '  And  being  clothed  with  the  long 
white  robe  of  Christ's  righteousness,  is  joined  to  the  spirits  of  just 
men  made  perfect.' 

But  with  the  souls  of  wicked  and  impenitent  sinners,  it  is  far 
Otherwise  ;  for,  so  soon  as  they  depart  out  of  their  bodies,  they 
are  seized  upon  by  wicked  angels,  and  presently  brought  before 
God's  tribunal-seat,  where  receiving  their  doom,  they  are  instant- 
ly sent  down  into  the  kingdom  of  darkness,  and  bottom  of  the 
burning  lake,  there  to  be  reserved  in  everlasting  chains  unto  the 
great  day  of  judgment. 

II.  Besides  this  particular  judgment  on  the  souls  of  the  unre- 
generate at  their  deaths,  there  will  be  a  general  judgment  on 
their  souls  and  bodies  re-united  at  the  great  and  last  day. 

For  the  fuller  clearing  and  opening  of  this  great  and  funda* 
mental  principle  of  religion,  I  will  shew  you, 

1.  That  there  will  be  a  day  of  judgment. 

2.  The  person  who  shall  be  the  judge. 

3. ,  The  order  of  Christ's  proceeding  in  judgment. 

I.  For  the  first,  that  there  will  be  a  day  of  judgment,  is  clear 
from  that  of  the  author  to  the  Hebrews,  chap.  ix.  2.  where  he 
reckoneth  it  amongst  the  fundamental  principles  of  religion.  And 
Acts  xviL  31.  The  Apostle  Paul  speaking  of  God,  saith,  He  hath 
appointed  a  day  in  the  which  he  will  judge  the  world  in  righteousness. 
Yea,  in  2  Cor.  v.  10.  he  puts  a  must  upon  it,  We  must,  saith  he, 
all  appear  before  the  judgment-seat  of  Christ,  which  implieth  the 
necessity  thereof. 

And  truly  there  is  a  necessity  of  a  general  judgment,  as  for  the 
declaration  of  the  equity  of  God's  particular  judgment,  on  each 
man  at  his  death :  in  which  respect  it  is  called.  The  day  of  the  re* 

6 


4?  The  dreadful  Condition  of  the 

velation  of  the  righteous  judgment  of  God,  Rom.  ii.  5.  so  for  a 
clear  manifestation  of  the  justice  of  God.  Though  God  be  most 
just  in  all  his  ways,  yet,  in  this  world  it  is  not  so  evidently  discern- 
ed. Because  God  in  xvisdom  oft  suffereth  the  wicked  to  prosper  * 
yea,  and  to  domineer  over  the  righteous.  Here  the  best  men  are 
oft  times  the  worst  used,  and  most  wronged.  Here  the  true  prophets 
of  God  are  fed  with  bread  and  water  in  their  eaves ;  whilst  the 
false  prophets  of  Baal  fared  plentifully  at  JezebePs  table.  Here 
Dives  sits  in  his  palace,  '  clothed  richly,  faring  sumptuously  every 
day  ;  whilst  Lazarus  lieth  at  his  gate,  naked  and  hungry.'  But 
then  God  will  render  to  every  one  according  to  his  deeds.  Rom.  ii.  6» 
Thus  you  see  there  will  be  a  day  of  judgment. 

O  how  terrible  will  this  day  of  judgment  be  unto  the  unregen- 
erate,  and  wicked  !  To  them  it  will  be  a  day  of  wrath,,  a  day  of 
trouble  and  distress,  a  day  of  darkness  and  gloominess  ;  then  shall 
the  drunkard  drink  deepest  of  the  cup  of  God's  wrath  :  the  forni- 
cator and  adulterer,  who  burned  with  the  fire  of  lust,  burn  in  the 
fire  of  hell.  Then  shall  the  worldling  and  covetous  wretch  feel 
his  loads  of  ill-gotten  goods  sinking  and  drowning  him  in  perdi- 
tion and  destruction,  pressing  him  down  to  the  bottom  of  the  in- 
fernal lake. 

Ah  sinner  !  how  doth  it  concern  thee  to  retire  into  some  secret 
place,  and  there  seriously  to  ponder  on  this  day  of  judgment  ?  Ask 
thine  heart  this  question,  Is  it  certain  there  will  be  a  day  of  judg- 
ment, or  no  ?  If  it  be  certain  ;  Oh  then  why  do  I  not  prepare  for 
it,  by  breaking  off  my  sins,  and  making  my  peace  with  God,  be- 
fore that  day  come  upon  me  1  Why  do  I  not  labour  for  an  interest 
in  Christ,  by  whom  alone  I  can  be  freed  from  eternal  death  and 
condemnation  ?  Why  do  I  not  now  give  all  diligence  to  make  my 
calling  and  election  sure  ?  '  Oh  sinner!  reason  thus  with  thyself, 
thou  knowest  not  of  what  advantage  a  few  such  serious  thoughts 
may  be  to  thy  soul.' 

When  Paul  preached  to  the  Athenians  he  urged  them  to  repent 
and  turn  from  their  sins,  from  this  very  ground  and  reason,  Be- 
cause the  Lord  hath  appointed  a  day  in  which  he  will  judge  the  world 
in  righteousness,  Acts  xvii.  30,  31.  '  Oh  repent  therefore,  and  turn 
ye  from  your  wicked  ways,  for  why  will  ye  die  and  perish  eter- 
nally in  your  sins  ?  Seek  unto  the  Lord  while  he  may  be  found, 
and  call  upon  him  while  he  is  nigh.'  Christ  now  stands  knock- 
ing at  the  door  of  thine  heart  by  the  ministers  of  his  word,  the 
motions  of  his  Spirit,  and  checks  of  thine  own  conscience :  Oh 
give  him  speedy  and  willing  entertainment !  The  time  will  come 
when  thou  wilt  knock  with  the  foolish  virgins,  and  shall  not  be 
heard  :  and  repent  with  Judas,  and  not  be  accepted.  For  the 
Lord  will  have  his  day  when  thine  is  past,  and  a  day  of  judgment 
for  thy  punishment,  that  didst  slight  and  reject  the  day  of  mercy 
for  thine  amendment. 


Unregenerate  at  the  Day  of  Judgment.  43 

II.  For  the  person  who  shall  be  the  judge.  It  is  Christ  that 
shall  be  judge  ;  who  shall,  in  a  visible  shape,  both  judge  and  pro- 
nounce sentence  upon  all  men,  as  the  sentence  of  absolution  on  the 
elect ;  so  the  sentence  of  condemnation  on  the  wicked. 

Indeed  judging  the  world,  being  a  work  ab  extra,  which  re- 
spects the  creatures,  it  is  common  to  the  whole  trinity  ;  so  that 
neither  the  Father,  nor  the  Holy  Ghost  are  excluded :  but  yet,  it  is 
in  scripture,  more  especially  appropriated  to  the  Son.  And  that 
partly  as  a  recompence  of  his  humiliation  ;  and  partly  because  the 
proceedings  of  the  judgment  being  visible,  it  seemed  convenient 
'  that  the  judge  himself  should  be  conspicuous.'  And  therefore 
Christ  in  his  human  nature  shall  judge  the  world  and  denounce  the 
doom  of  condemnation  against  the  wicked  ones  :  yet  shall  he  do 
all  as  Imrnanuel,  God  and  man. 

III.  '  For  the  order  of  Christ's  proceeding  in  judgment  at  the 
last  day. 

I.  There  will  be  a  citation  of  all,  both  dead  and  living  men, 
with  the  devils,  to  come  to  judgment.  We  must  all  appear,  saith 
the  Apostle,  2  Cor.  v.  10.  All,  without  exception  of  any,  must 
make  their  appearance,  high  and  low,  rich  and  poor,  king  and 
beggar,  male  and  female. 

Oh  what  a  great  day  will  that  be,  when  the  whole  world  shall 
be  cited  and  summoned  to  appear  together  at  once  i 
Q.  If  you  ask  how  they  shall  be  summoned  ? 
A.  By  a  shout  from  heaven,  and  the  sound  of  a  trumpet,  which 
shall  alarm  this  sleeping  earth,  and  at  which  hell  shall  shake,  all 
graves  shall  open,  and  yield  up  their  prisoners,  which  they  have 
fast  kept  in  the  chains  of  death,  from  all  ages  since  the  beginning 
of  the  world.  Yea,  the  sea  shall  give  up  her  dead  which  are  in  it, 
Rev.  xx.  13. 

II.  '  Upon  this  citation  and  summons,  there  will  be  a  resur- 
rection from  the  dead,  and  such  a  change  of  the  living,  as  if  they 
had  been  a  long  time  dead,  and  were  raised  to  life  again.1  And, 
as  the  graves  shall  then  give  up  their  dead  bodies,  so  hell  shall 
give  up  her  living  souls,  which  shall  enter  into  their  old  carcases, 
to  receive  a  greater  condemnation;  Oh,  what  Avoful  salutations 
will  there  be  between  that  body  and  soul,  which,  living  together 
in  the  heighth  of  iniquity,  must  now  be  re-united  to  suffer  the  ful- 
ness of  their  misery  ! 

III.  After  the  resurrection  follows  a  collection,  and  gathering 
together  of  all  men  and  devils  in  the  world  ;  but  with  this  differ- 
ence, The  elect  being  gathered  together  by  angels,  shall  with 
great  joy  be  caught  up  into  the  air  to  meet  the  Lord,  Mat.  xxiv. 
31.  But  the  reprobate  together  with  the  devil  and  his  angels, 
shall  with  extreme  horror  and  confusion,  be  drawn  and  dragged 
into  his  presence,  Rev.  vi.  15,  16.     Ah  sinner,  what  terror  and 


44  The  dreadful  Condition  of  the 

amazement  will  then  seize  upon  thee,  when  like  a  malefactor  thott 
art  brought  against  thy  will  before  the  judgment-seat  of  Christ  ? 

IV.  After  this  follows  a  separation  of  the  good  from  the  bad, 
of  the  elect  from  the  reprobate.  For  Christ  at  the  first  appear- 
ing of  all  before  his  judgment-seat,  to  testify  his  gracious  favour 
and  good  respect  to  believers,  separates  them  from  others,  and 
sets  them  on  his  right-hand,  as  a  flock  of  sheep,  whom  he  intends 
to  take  for  his  own.  And  then  will  he  set  the  Avicked  and  unbe- 
lievers on  his  left-hand,  to  testify,  as  his  rejecting  them,  so,  his 
purpose  to  pass  a  terrible  doom  upon  them,  as  himself  expresseth, 
Mat.  xxv.  22,  33. 

V,  After  this  follows  die  conviction  of  the  wicked,  and  a  dis- 
covery of  all  their  works  ;  which  is  proper  to  go  before  giving  of 
sentence.  For  in  all  our  courts  of  justice,  there  is  no  man  con- 
demned till  he  be  convicted,  And  therefore  this  court  of  Christ 
being  the  exactest  court  for  equity  and  justice,  we  may  well  con- 
clude, that  there  will  be  no  man  condemned,  till  he  be  convicted, 
and  his  offences  laid  open  before  all. 

All  the  wickednesses  of  their  lives  shall  be  brought  forth  to  lignt, 
and  made  to  stare  them  in  the  face  :  and  with  such  unquestiona- 
ble evidence  charged  upon  them,  that  they  shall  stand  speechless 
before  their  judge,  not  having  a  word  to  say  to  excuse  and  acquit 
themselves  of  this  dreadful  charge. 

Touching  the  means  of  conviction,  know,  that  this  conviction 
will  be  by  the  opening  of  two  books,  which  wc  find  mentioned  in 
scripture. 

1.  The  book  of  God" s  remembrance. 

2.  The  book  of  every  man's  conscience, 

The  former  we  find  mentioned,  Mai.  iii.  16.  A  book  of  remem- 
brance was  written  before  God.  God  hath  a  book  of  remembrance, 
as  of  the  good  works  and  actions  of  the  godly :  so,  of  the  evil 
works  and  actions  of  the  wicked,  wherein  their  most  secret  abo- 
minations are  registered  and  recorded.  Sinner,  all  the  wicked- 
nesses of  thy  life,  the  secret  villanies  that  thine  heart  bath  been 
privy  to,  which  no  eye  of  man  ever  saw,  or  suspected  :  all  thy 
chamber  sins,  all  thy  twilight  sins,  all  thy  works  of  the  night,  and 
of  darkness ;  yea,  secret  and  open,  which  thou  hast  long  since 
forgotten  and  buried  out  of  thy  sight  5  all  these  are  written  and 
booked  up  before  the  Lord  against  that  terrible  day. 

The  latter  book,  namely,  the  book  of  conscience,  wc  find  men- 
tioned, Jer.  xvii.  1 .  The  sin  of  Judah  is  written  with  open  of  iron, 
and  with  the  point  of  a  diamond,  it  is  graven  upon  the  table  of  their 
hearts.  That  is,  their  sins  are  so  fixed  in  their  hearts  and  con- 
sciences, that  they  cannot  be  forgotten,  but  the  memory  of  them 
all  shall  be  revived.  And  with  the  Apostle,  Their  conscience  also 
bearing  witness,  and  accusing  them  in  the  day,  when  God  shall  judge 
the  secrets  ofmenhj  Jesus  Christ,  Rom.  ii.  15.     In  this  book  of 


XJnrcgenerale  at  the  Day  of  Judgment.  45 

conscience,  which  God  hath  given  to  every  man  and  woman,  are 
written  all  their  thoughts,  words,  and  actions ;  yea,  their  sinful 
omissions,  as  well  as  their  sinful  commissions  ;  their  secret  impu- 
rities, as  well  as  their  open  impieties. 

Ah,  in  what  a  woful  case  will  thy  heart  then  be  !  what  horror 
and  astonishment  will  then  possess  thy  soul  ?  when  all  thy  lies  and 
oaths,  all  thy  railings  and  rotten  speeches,  all  thy  filthy  and  un- 
clean thoughts,  thy  mispent  time  in  taverns  and  ale-houses,  thy 
worldliness  and  covetousness,  the  vanities  and  rebellions  of  thy 
whole  life,  shall  be  brought  to  thy  remembrance,  and  at  once 
charged  upon  thy  graceless  soul ! 

2.  Yea,  at  the  day  of  judgment,  there  will  be  a  discovery  of 
thy  sins  to  all  the  world.  For,  as  the  Apostle  speaketh,  1  Cor.  iv, 
5.  Hidden  things  shall  on  that  day  be  brought  to  light.  They  shall 
not  only  be  called  to  remembrance  by  the  sinner  himself,  but  like- 
wise exposed  to  the  view  and  censure  of  others.  There  is  no  sin 
so  secretly  and  closely  committed,  but  then  shall  be  discovered  to 
the  view  of  all.  There  is  scarce  a  wicked  man  in  the  world,  though 
never  so  formal,  but  he  hath  at  some  time  or  other,  committed 
some  such  sin  in  secret,  which  he  would  not  have  others  to  know 
for  all  the  world.  But,  know  for  certain,  that  at  the  day  of  judg- 
ment, all  the  world  shall  hear  thereof.  For  then  all  thy  secret 
sins,  and  close  villanies  shall  be  discovered,  and  laid  open  be- 
fore angels,  men,  and  devils :  thy  secret  whoredoms,  and  close 
adulteries,  thy  pilferings,  and  stealings,  thy  false  weights  and 
measures,  thy  hypocrisies  and  dissemblings,  shall  be  discovered 
to  the  view  of  all,  and  that  to  thine  eternal  shame  and  confusion. 
And  therefore  the  day  of  judgment  is  called  the  day  of  revelation, 
Rom.  ii.  5.  When  many  murders,  thefts,  adulteries,  and  other 
abominations,  which  come  not  to  light  here,  shall  at  that  day  be 
made  known,  and  discovered  to  the  view  of  all.  Yea,  then  not 
only  thy  words  and  actions,  but  also  thy  secret  thoughts  and  ima- 
ginations, how  vain  and  wanton,  how  filthy  and  abominable  so- 
ever they  have  been,  shall  appear  to  the  view  of  all.  Never,  there- 
fore, adventure  upon  the  committing  of  any  sin  in  hope  of  secrecy, 
because  thou  seemest  safe  from  the  eyes  of  men.  For,  suppose 
thy  sin  lieth  undiscovered  unto  the  last  and  great  day,  yet  then 
shall  it  out  with  a  witness,  and  be  made  manifest  to  the  view  of  all. 

Now,  I  know  no  better  way  to  prevent  the  discovery  of  your 
sins  at  that  great  day,  than  here,  in  this  time  and  day  of  grace,  to 
call  yourselves  to  an  account,  to  search  and  examine  your  hearts 
and  lives,  and  then  to  judge  and  condemn  yourselves  for  your 
manifold  sins  and  transgressions.  For,  as  the  Apostle  speaketh, 
1  Cor,  xi.  31.  If  we  judge  ourselves,  we  shall  not  be  condemned 
of  the  Lord.  Oh  therefore,  let  us  here  often  keep  a  day  of  judg- 
ment in  our  own  souls  and  consciences,  by  a  serious  examining 
of  ourselves  concerning  our  sins,  and  judging  and  condemning 


46  The  dreadful  Condition  of  the 

ourselves  for  the  same  !  and  then  let  us  in  all  humility  prostrate 
ourselves  at  the  throne  of  grace,  pleading  the  mercy  of  God  and 
merits  of  Christ,  for  the  pardon  and  forgiveness  of  them  all: 
giving  no  rest  to  our  souls,  till  we  have  some  comfortable  evi- 
dence and  assurance  thereof,  which  will  cause  us  to  lift  up  our 
heads  with  joy  at  the  great  day  of  account. 

VI.  After  conviction  and  manifestation  of  all  their  sinful  actions, 
follows  the  sentence  of  condemnation ;  and  what  it  is,  our  Saviour 
himself  hath  shewed,  Mat.  xxv.  41 .  Depart  from  vie  ye  cursed  into 
everlasting  fire,  prepared  for  the  devil  and  his  angels.  Oh  dreadful 
sentence,  every  word  whereof  carrieth  much  terror  in  it,  and 
breatlieth  nothing  but  woe  and  misery  :  yea,  fire  and  brimstone. 

'  Depart  from  me,'  that  is,  from  Jesus  Christ,  the  fountain  of 
bliss  and  happiness,  which  in  truth  is  a  most  grievous  misery ;  for 
in  his  presence  there  is  fulness  of  joy,  and  pleasures  for  evermore. 

'  Ye  cursed,'  To  depart  from  Christ  were  hell  enough,  but 
thou  must  also  go  with  a  curse,  even  a  curse  that  comprehends 
all  woes  and  miseries  under  it.  And  truly  to  be  under  God's 
curse,  is  the  quintessence  of  misery. 

'  Into  everlasting  fire,'  What,  into  fire  ?  and  into  everlasting 
fire  ?  Ah  wretches  !  cursed  indeed.  For,  as  the  Prophet  Isaiah 
speaketh,  Isa.  xxxiii.  14.  Who  can  dwell  with  devouring  f  re  ?  Who 
can  dwell  with  everlasting  burnings  ?  which  shall  not  be  quenched 
night  nor  day,  but  fed  continually  with  rivers  of  brimstone,  and 
kept  still  inflame  and  fierceness  by  the  unquenchable  wrath  of  the 
just  God,  to  all  eternity.  The  torment  of  the  wicked  in  hell  will  be, 
as  without  any  intermission,  so,  without  any  end.  After  they  have 
there  been  tormented  hundreds,  thousands,  millions  of  days,  years, 
and  ages,  their  torments  will  be  as  far  from  ending,  as  if  they 
were  then  beginning.  And  is  not  this  misery  enough  ?  even  be- 
yond the  expression  of  men  or  angels.  If  a  man  knew  he  must  lie 
in  a  flaming  fire  but  one  day  or  hour,  Oh  what  fear  and  horror 
would  possess  his  soul !  But  what  is  a  day,  or  an  hour,  or  an  age, 
to  eternity  ?  Oh  then,  what  stupidity  and  senselessness  hath  pos- 
sessed the  hearts  of  sinful  men,  who  by  all  this,  are  not  frighted 
from  their  sins  ?  The  fear  of  Nebuchadnezzar's  fiery  furnace, 
made  men  do  any  thing  to  avoid  it.  And  shall  not  the  fear  of 
everlasting  fire  in  hell,  make  men  do  any  thing  to  escape  it  ?  this 
meihinks  should  awaken  them,  and  cause  them  not  only  to  hum- 
ble themselves  for  their  sins,  and  to  beg  the  pardon  of  them ; 
but  also  to  castaway  their  transgressions  ;  to  strive  against  them, 
watch  against  them,  pray  against  them :  begging  power  and 
strength  from  Christ,  to  keep  down  the  power  of  their  lusts,  that 
hurry  them  on  in  their  sinful  ways.  It  is  one  of  the  wonders  of 
the  world,  how  men,  who  do  believe  the  word  of  Christ  to  be 
true,  that  the  wicked  shall  go  into  everlasting  fre,  can  wittingly 


Unregenerate  at  the  Day  of  Judgment.  47 

and  wilfully  adventure  upon  sinful  ways,  the  end  whereof  the}7 
know  will  be  so  dreadful  and  astonishing. 

'  Prepared  for  the  devil  and  his  angels,'  that  is,  You  shall  not. 
enly  be  cast  into  a  lake  of  fire  and  brimstone,  but  you  shall  there 
dwell  with  those  hellish  fiends,  the  devil  and  his  angels,  who  will 
be  continually  insulting  over  you  with  hellish  exprobrations,  for 
neglecting  so  great  salvation,  offered  unto  you  time  after  time ; 
and  being  so  foolish,  as  to  lose  the  joys  and  pleasures  of  hea- 
ven, which  last  to  all  eternity,  for  the  enjoyment  of  some  base 
lust,  which  lasted  but  for  a  season. 

Oh  what  terror  and  trembling,  what  horror  and  amazement  will 
seize  on  their  souls,  that  have  received  this  dreadful  sentence  of 
condemnation  !  How  will  they  then  run  like  men  distracted  to 
the  mountains  and  hills  for  covert  and  shelter  ?  How  will  they 
then  beg  and  yell  again  for  mercy,  to  a  judge  that  is  justly  inexo- 
rable ?  I  say  justly  inexorable  to  them,  having  scornfully  rejected 
his  many  loving  invitations,  and  earnest  beseechings  by  his  mi- 
nisters, to  accept  of  that  peace  and  reconciliation,  which  he  hath 
purchased  by  his  blood.  Oh  that  men  would  consider,  that  one 
tear  or  sigh  of  a  penitent  heart,  will  now  more  prevail  for  at- 
tainment of  mercy,  than  all  their  bitter  and  importunate  yellings 
in  that  great  day  of  God's  wrath ! 

VII.  After  the  promulgation  of  the  sentence,  followeth  the  ex- 
ecution, and  sending  of  the  persons  judged  to  their  everlasting  es- 
tate ;  as  it  is  written,  Mat.  xxv.  46.  And  these  shall  go  away  into 
everlasting  punishment.  So  that  now  comes  the  eternal  separation 
from  Christ,  and  possession  of  those  torments,  which  are  easeless 
and  endless.  For  then  shall  they  be  hurried  by  the  devils  as 
their  jailors,  out  of  Christ's  presence,  and  dragged  into  the  bot- 
tomless lake  of  outer  darkness.  Oh  the  hellish  cries,  and  horrid 
shrieks  that  will  then  be  heard !  no  heart  can  conceive,  or  ima- 
gine what  an  hideous  cry  it  will  be. 

Hadst  thou  now  an  heart,  to  turn  from  thy  sins  unto  God,  hy 
true  and  unfeigned  repentance  ;  and  to  pray  unto  him  for  mercy 
in  and  through  the  merits  of  Jesus  Christ,  there  were  hope  of  mer- 
cy, put  at  the  day  of  judgment,  thy  repentance  and  thy  prayers 
will  nothing  avail.  The  judge  will  not  then  be  entreated  by  thee ; 
and  no  marvel,  seeing  thou  wouldst  not  hearken  to  him  in  the  day 
of  his  merciful  visitation  :  But  though  he  sent  unto  thee,  messen- 
ger after  messenger,  ambassador  after  ambassador,  to  woo  and  be- 
seech thee  to  abandon  thy  sins,  and  to  accept  of  him  for  thy  Lord 
and  Saviour ;  yet  wouldst  thou  not  leave  one  beloved  sin,  nor  deny 
one  fleshly  lust  for  all  his  intreaties.  And  therefore  on  that  day 
will  he  not  be  intreated  by  thee,  notwithstanding  thy  manifold 
cries  and  prayers.  If  thou  wilt  not  believe  me,  hear  Christ's  own 
words  to  that  purpose,  Prov.  i.  24.  &c.  "  Because  I  have  called, 
"  and  ye  refused  ;  I  have  stretched  out  my  hand,  and  no  man  re- 


48  The  miserable  Condition  of  the 

"  gardech  But  ye  have  set  at  nought  all  my  counsel,  and  Would 
"none  of  my  reproof;  I  will  also  laugh  at  your  calamity,  I  will 
"  mock  when  your  fear  cometh  as  desolation,  and  your  destruc- 
"  tion  as  a  whirlwind ;  when  distress  and  anguish  cometh  upon 
"  you  :  then  shall  they  call  upon  me,  but  I  will  not  answer  :  they 
"  shall  seek  me  early,  but  they  shall  not  find  me."  Oh !  how  will 
it  then  wound  thy  very  soul,  to  remember  thy  folly,  in  neglecting 
thy  season,  and  refusing  so  great  salvation. 

Ah  sinner,  that  thou  wouldst  now  forethink  of  this  dreadful 
time,  and  wo  ml  misery,  which  hangs  over  thine  head  !  that  when 
thou  art  alone,  thou  wouldst  seriously  consider  with  thyself,  as 
the  certainty  and  dreadfulness  of  this  day,  so,  what  thy  condition 
is  like  to  be  !  that  thou  mightest  thereby  be  stirred  up  to  make 
out  after  Christ,  by  whom  thou  mayest  escape  the  wrath  to  come. 

CHAP.  X. 

Shewing  the  miserable  and  dreadful  Condition  of  the  Unregenerate 
after  the  Day  of  Judgment. 

HAVING  shewed  you  the  miserable  estate  of  the  unregene- 
rate at  the  day  of  judgment.  I  shall  proceed  to  shew  you,  their 
dreadful  estate  after  the  day  of  judgment :  which,  in  general,  is 
most  cursed  ;  and  therefore  saith  our  Saviour  unto  them,  Mat. 
xxv.  41. 

Depart  from  me  ye  cursed.     That  cursed  estate  is  manifest, 

1.  By  privation  of  all  felicity. 

2.  By  subjection  to  all  misery. 

3.  By  sundry  resemblances. 

4.  By  the  perpetuity  thereof. 
Of  these  in  their  order. 

I.  The  miserable  and  cursed  estate  of  the  unregenerate,  consists 
in  their  privation  of  all  that  happiness,  which  believers  do  enjoy 
in  the  presence  of  God,  in  whose  presence  there  is  fulness  of  joy,  and 
at  whose  right  hand  there  are  pleasures  for  evermore.  Were  there 
no  positive  sensible  misery,  this  privation  of  God's  presence  were 
enough  (if  they  understood  it)  to  make  the  damned's  future  estate 
most  accursed,  to  make  hell  to  be  hell,  without  any  fire.  For,  as 
fulness  of  joy  and  pleasure  is  had,  by  the  enjoying  of  God^  pre- 
sence, so,  fulness  of  grief  and  sorrow,  doth  possess  the  hearts  of 
all  those  who  are  deprived  thereof.  Couldst  thou  be  but  for  one 
moment  wrapt  up  into  heaven,  and  see  a  glimpse  of  that  infinite 
glory,  which  God  hath  prepared  for  all  that  love  and  fear  him, 
thou  wouldst  soon  acknowledge  as  much. 

II.  Besides  this  '  privation  of  felicity,  there  is  a  subjection  to 


XJnregenerate  after  the  Ddy  of  Judgment.  4$ 

all  misery.'  Besides  the  pain  of  loss  there  is  a.  pain  of  sense,  which 
the  damned  endure ;  which  is  in  itself  intolerable,  unutterable, 
and  unconceivable.  It  were  misery  enough  to  be  tormented  with 
the  gout,  cholic,  stone,  tooth-ache,  or  the  like  :  but,  should  all 
these,  together  with  the  most  exquisite  tortures,  that  the  wit  of 
man  could  invent,  meet  together  in  one  man,  at  one  instant,  yet, 
would  they  come  infinitely  short  of  these.  All  pains  and  torments, 
all  racks  and  tortures  whatsoever,  which  men  are  capable  of  suf- 
fering here,  are  but  sparks,  in  comparison  of  the  flames  of  God's 
wrath ;  and  flea-bites  to  the  stings  and  scorpions  beneath  ;  where 
there  is  torment  without  ease,  horror  without  comfort,  wrath 
without  pity :  there  are  no  sorrows  like  to  the  sorrows  of  the 
damned,  wherewith  the  Lord  afflicteth  them  in  the  day  of  his 
fierce  wrath  ;  when  he  will  pour  out  all  the  vials  of  his  fury  upon 
them,  and  will  make  them  at  once  to  pay  for  all  the  wrongs  they 
have  done  to  his  name,  for  the  contempt  of  his  mercy,  their  af- 
fronts to  his  justice,  for  the  abuse  of  his  patience,  and  long-suffer- 
ing, for  their  mispent  time,  for  their  swearing,  and  cursing,  for 
their  whoring,  and  drinking,  for  their  profaning  his  sabbaths,  for 
their  hating,  and  persecuting  his  people. 

Oh  !  what  weeping  and  wailing  ?  what  sighing  and  groaning  ? 
what  cursing  and  banning  will  there  then  be  heard  ? 

The  extremity  of  the  torments  of  hell,  further  appeareth  in  this, 
that  they  are  universal.  Not  only  this  or  that  part  of  thy  body 
shall  be  tortured  and  tormented,  but  every  part  and  member  there- 
of. As  all  have  joined  in  sin,  so  must  they  all  partake  of  the  tor- 
ment. 

The  pain  which  men  here  endure,  is  for  the  most  part  particu- 
lar, some  pained  in  their  head,  some  in  their  back,  and  some  in 
their  feet ;  and  some  of  these  pains  are  oft-times  so  extreme,  as 
thou  wouldst  not  willingly  undergo  them  to  gain  a  world.  But, 
for  a  man  to  be  tortured  and  tormented  in  every  part  and  member 
of  his  body  at  once,  must  needs  be  very  grievous :  which  is  the 
condition  of  all  the  damned  in  hell. 

By, this,  you  may  a  little  conceive  the  extremity  of  their  tor- 
ments :  but,  if  I  had  the  tongue  of  men  and  angels,  I  could  not 
express  it  to  the  full.  For,  as  in  heaven  there  is  such  a  fulness  of 
joy,  as  the  heart  of  man  is  not  able  to  conceive,  much  less  the 
tongue  of  man  able  to  express ;  so,  in  hell  there  is  such  a  fulness 
©f  sorrow  and  torment,  as  is  both  beyond  expression  or  conception. 
Oh  sinner,  wouldst  thou  never  come  into  this  place  of  torment? 
descend  into  it  daily :  look  into  the  pit  often,  if  thou  wouldst  not 
fall  into  it :  If  heaven,  and  all  the  joy  and  glory  there  will  not  af- 
ford arguments  enough,  to  draw  thee  on  after  thy  God :  see,  if 
hell,  and  all  the  torments  thereof,  will  not  yield  thee  arguments 
enough  to  withdraw  thee  from  thy  sins.  In  all  temptations  unto 
sin,  consider  the  fearful  issue  and  effect  thereof;  and,  though  it 

7 


50  The  miserable  Condition  of  the 

seem  never  so  delightful  and  agreeable  to  thy  natural  humotif  f 
yet  ask,  But  what  comes  after  ?  Let  the  dreadful  consequence 
thereof,  which  (without  true  and  unfeigned-  repentance)  is  no  less 
than  eternal  fire,  deter  thee  from  the  same.  Ah  sinner,  sinner  ! 
when  thou  art  bathing  thy  soul  by  the  fire  of  lust,  consider,  how 
for  the  same  thou  mayest  burn  in-  the  everlasting  flames  of  hell. 
When  thou  art  drenching  thyself  with  the  voluptuous  draughts 
of  thy  carnal  pleasure,  think  what  a  drench,  what  a  poisonous  and 
bitter  cup  is  prepared  for  thee  below  :  and  this  may  be  a  special 
means  to  kill  that  lust,  which  will  otherwise  kill  thy  soul.  Want 
of  consideration  of  the  fearful  issues  and  effects  of  sin,  is  question- 
less the  cause  of  so  much  sin  and  wickedness  in  the  world- 
Ill.  The  misery  of  the  damned  is  set  forth  in  scripture  by  sun- 
dry resemblances :  a% 

1.  Darkness;  yea,  outer  darkness.  But  the  children  of  the  king- 
dom shall  be  cast  into  outer  darkness,  there  shall  be  weeping  and 
gnashing  of  teeth,  Mat.  viii.  12.  As  light  is  one  of  the  most  com- 
fortable things  that  man  can  enjoy ;  so  darkness  is  most  horrible 
and  terrible.  Darkness  was  one  of  the  Egyptian's  plagues,  Avhich 
were  all  fearful  effects  of  God's  wrath.  It  is  counted  a  great  se- 
verity of  punishment  to  cast  men  into  a  dark  dungeon  :  for,  dark- 
ness do  much  affright  men,  especially,  if  they  hear  hideous  and 
terrible  noises.  What  then  will  be  the  darkness  of  hell  ?  where 
shall  be  nothing  but  weeping  and  wailing,  howling,  and  gnashing 
of  teeth,  with  such  like  effects  of  fearful  terror.  This  is  called 
outer  darkness,  because  it  is  out  of  the  place  of  bliss,  the  place  of 
light,  which  is  no  small  aggravation  thereof. 

2.  Torment ;  as  Luke  xvi.  33.  And  in  hell  the  rizh  man  lift  up 
his  eyes,  being  in  torment.  Now  torment  is  an  extremity  of  pai% 
whereof  man  is  very  sensible,  and  which  is  highly  grievous  unto 
him.  Many  torments,  which  men  inflict,  cause  such  as  are  tor- 
mented to  cry  and  howl,  and  wish  they  were  dead,  rather  than 
to  live  in  such  torment.  Oh  then,  what  is  the  torment,  which 
God,  in  his  fierce  wrath,  inflicteth  on  the  damned  in  hell !  whom 
he  will  make  to  feel  his  heavy  hand,  to  be  the  hand  of  a  mighty 
God.  All  tortures  and  torments  considered  together,  are  not 
comparable  thereunto.  Take  the  pains  of  all  diseases  incident 
to  our  nature :  as  stone,,  gout,  cholic,  cramp,  or  what  other  can 
be  named.  Add  hereunto,  all  the  most  exquisite  tortures  that 
cruel  men  have  inflicted  upon  others :  as  rack,  strapado,  boiling 
in  lead,  pulling  the  flesh  from  the  bones-  with  hot  pincers,  and 
such  like.  Add  also  hereunto,  all  the  anguish,  horror  and  terror, 
that  ever  any  man  felt  in  his  soul,  mind  and  conscience  %■  let  all 
these  be  joined  together,  they  are  but  a  flea-bite,  in  comparison 
of  hell- torments.  The  reason  is  evident  because  all  the  fore- 
mentioned  torments  here  endured,  may  stand  with  God's  love,  and 
are  often  inflicted  on  his  dear  children :  but,  that  torment  is  a 


Unregenerate  after  the  Day  of  Judgment.  tt 

fruit  of  his  wrath,  wherein  he  sets  himself  to  make  sinners  feel  the 
weight  of  his  indignation. 

O  foolish  sinner !  thy  pleasures  are  tormenting  pleasures  ;  thy 
gains,  and  thine  ease,  that  now  thou  blessest  thyself  in,  they  are 
tormenting  gains,  a  tormenting  ease.  Now  thou  drinkest  the 
sweet,  but  beware  whatever  they  are  in  thy  month,  they  are  tor- 
ment in  thy  belly.  Buy  not  an  hour's  ease  or  pleasure,  at  the 
price  of  an  eternity  of  torment. 

3.  Another  resemblance,  whereby  the  misery  of  the  damned  is 
set  forth,  is  fire,  as  Mat.  xviii.  9.  This  of  all  other  metaphors  is 
most  frequently  used,  and  of  all  others  it  is  the  -fittest.  For,  fire 
is  the  fiercest  kind  of  torment  that  is,  and  the  most  intolerable. 
Great  question  is  made  about  the  kind  of  it, '  Whether  the  fire  of 
hell  be  material  and  corporeal  fire,  or  no  V  Surely  it  is  such  a  fire, 
as  shall  torment  both  body  and  soul,  and  that  much  more  intole- 
rable, than  any  fire  here  below.  Brimstone  mingled  with  fire, 
makes  it  burn  more  fiercely  x  therefore  brimstone  is  oft  added  to 
hell-fire,  to  aggravate  the  torment  thereof.  Yea,  it  is  said  to  be  a 
Lake  of  fire  and  brimstone,  Rev.  xx.  10.  which  implieth  a  great 
quantity  thereof,  to  make  it  the  hotter. 

This  methinks,  should  sour  the  pleasure  of  all  thy  sinful  lusts, 
and  provoke  thee  forthwith  to  set  upon  that  stricter  course  of  life, 
that  more  serious,  circumspect,  conscientious  walking,  whereby 
thou  mayest  escape  those  heavy  things^ 

Oh,  look  about  thee  while  it  is  called  to-day !  run  i)ver  to 
Christ,  lay  hold  on  his  righteousness,  stoop  to  his  sceptre  ;  beg 
of  God,  that  whatsoever  he  deny  thee,  he  would  not  deny  his  Son 
to  thee,  by  whom  alone  thou  canst  be  saved  from  this  tormenting 
fire.     Otherwise,  wo  and  alas,  that  ever  thou  wert  born. 

But  oh,  how  wonderfully  prodigal  are  we  generally  of  our  souls, 
when  that  for  the  vile  things  here  below,  we  are  so  ready  to  pros- 
titute them  to  the  lust  of  Satan  :  and  expose  them  to  the  torments 
of  hell-fire.  Whereas,  alas,  What  is  it  to  gain  the  world,  and  to 
lose  our  souls  ?  W  hat,  to  spend  our  days  in  mirth  and  jollity,  and 
in  a  moment  to  be  cast  into  hell  ?  It  is  easy  for  a  secure  unbe- 
lieving soul,  to  read  and  hear  of  this  fire.  But  wo,  and  ten  thou- 
sand woes  to  all  such,  who  shall  feel,  and  endure,  and  prove  by 
their  experience  how  hot  k  is. 

IV.  The  misery  of  the  damned  is  likewise  set  forth  in  scrip- 
tare,  by  the  perpetuity,  and  eternity  of  their  torment.  Their  -worm 
dieth  not,  and  their  fire  is  not  quenched,  but  continueih  to  burn  without 
end,  Markix.  44.  And  therefore  is  called,  unquenchable  fire,  and, 
everlasting  fire..  As  the  Salamander  is  said  to  live  in  the  fire  :  so, 
shall  the  wicked  live  for  ever  in  the  fire  of  hell.  Though  they 
seek  for  death,  yet  they  shall  not  find  it :.  though  they  be  always 
burning,  yet  they  shall  not  be  consumed  ;  though  they  be  always 
gnawed  upon  by  the  worm  of  conscience,  yet  they  shall  never  be 


#2  The  miserable  Condition  of  the  Unregenerate,  fyc. 

devoured  :  which  makes  the  misery  of  the  damned  in  hell,  most 
exquisitely  miserable. 

]f  there  might  be  any  end  of  their  torments,  though  it  should  be 
after  so  many  millions  of  years,  as  there  are  sands  on  the  sea 
shore,  or  stars  in  the  firmament,  it  would  be  some  comfort  to 
those  who  endure  them.  But,  eternity  is  the  very  hell  of  hells, 
and  that  which  most  of  all  breaks  the  very  hearts  of  the  damned. 
The  present  sense  of  pain  being  not  so  grievous  to  the  damned, 
as  it  is  to  think,  that  after  thousands,  yea,  thousand  thousands  of 
years,  they  shall  be  as  far  either  from  end,  or  from  ease,  as  they 
were  the  first  hour  of  their  falling  into  it.  Surely,  if  to  a  man  toiv 
mented  with  the  gout,  stone,  orcholic,  one  night  seemeth  exceed- 
ing long  :  Oh,  how  long  do  you  think  eternity,  (that  night  which 
shall  never  know  morning)  will  seem  to  those  who  shall  lie  tor- 
mented, and  roaring  in  a  bed  of  flame,  with  wicked  fiends,  and  de- 
vils about  them,  daily  and  hourly  adding  to  their  torment  ?  If  one 
short  night's  pain  be  so  tedious  and  grievous,  what  will  that  eter- 
nal night  be  ? 

Oh  that  I  could  prevail  with  thee  once  a  day,  to  steep  thy 
thoughts  in  a  serious  meditation  of  the  eternity  of  hell  torments  ! 
Certainly  it  would  abate  the  heat  of  thy  lusts,  and  take  off  the  edge 
of  thy  love  to  thy  utmost-pleasing  vanities,  and  stop  jthee  in  the 
eager  pursuit  of  thy  carnal  pleasures.  For  wouldst  thou  be  con- 
tent to  run  the  hazard  of  s^uch  torments,  for  thy  present  ease  ?  of 
such  plagues,  for  thy  present  pleasures  ?  of  such  an  eternity,  for 
a  few  jocund  hours  ?  Oh  when  wilt  thou  awake  from  this  folly  ! 

Thus  much,  for  the  clearing  and  setting  forth  of  the  first  truth 
to  be  embraced,  towards  the  working  of  regeneration  in  men's 
souls  ;  namely,  That  every  man  in  his  state  of  unregeneracy,  is  in 
a  miserable  and  dreadful  condition.  Wherein  I  have  the  longer 
insisted,  that  thereby  I  might  startle  and  awaken  unregenerate 
men  out  of  their  carnal  security,  unto  a  lively  sense  and  apprehen- 
sion of  the  dreadful  danger  they  are  in,  so  long  as  they  live  and 
die  in  their  unregenerate  estate  :  and  so  countermine  the  great  de- 
sign of  the  devil  against  their  souls,  which  is  to  keep  them  blind- 
fold and  ignorant  of  their  wretched  miserable  state,  by  persuad- 
ing them,  that  their  condition  is  as  good  and  safe  as  the  best. 

Now  stand,  sinner,  stand  and  pause  awhile  on  what  hath  been 
hitherto  spoken.  Look  back  and  consider,  Is  this  thy  state  ?  Is 
this  thy  portion,  which  hath  hitherto  been  described  ?  Art  thou  a 
sinner  ?  a  wilful  and  impenitent  sinner  ?  and  doth  not  all  this  be- 
long to  thee  ?  Search  the  scriptures,  believe  the  scriptures,  and 
then  say,  if  ).his  be  not  the  place  of  them  that  know  not  God,  and 
obey  not  the  gospel  of  Christ. 

But,  hearken  sinner,  Wilt  thou  escape  ?  wilt  thou  be  redeem- 
ed ?  wilt  thou  be  delivered  from  all  this  ?  would  he  be  a  messen- 
ger of  good  tidings  ?  wouldst  thou  bid  him  welcome,  that  should 


There  is  hope  of  Mercy  for  the  worst  of  Sinners.  53 

bring  thee  news  of  redemption  from  all  this  ?  why,  is  there  any 
hope  of  that  ?  hope  of  deliverance  ?  hope  of  salvation  ?  what,  for 
such  a  sinner  ?  what,  from  so  great  destruction  ?  why,  wilt  thou 
hearken  ?  Consider,  consider,  what  shall  further  be  spoken  ;  and 
thou  shalt  see,  that  there  is  yet  hope  for  thee,  even  for  thee,  con- 
cerning this  thing.  As  great  as  thy  sins  are,  as  great  as  thy  dan- 
ger is,  if  thou  wilt  then,  there  is  hope,  that  thou  mayest  be  saved. 


CHAP.  XI. 

Sheweth  that  there  is  hope  of  Mercy,  for  the  worst  of  Sinners. 

II,  ANOTHER  truth  to  be  embraced,  in  order  to  thy  re- 
generation, is  this,  '  That  there  is  hope  of  mercy  for  the  worst  of 
sinners.' 

Though  the  condition  of  men,  in  their  state  of  unregeneracy, 
be  very  deplorable,  yet,  it  is  not  desperate :  there  is  hope  of 
mercy  for  the  worst  of  them,  which  will  appear  from  a  due  con- 
sideration. 

1.  Of  God's  willingness  to  save  the  worst  of  sinners. 

2.  Of  the  all-sufficiency  of  Christ's  sacrifice. 

3.  Of  Christ's  readiness  to  embrace  all  poor  sinners,  who  will 
but  come  unto  him,  and  receive  him  upon  the  terms  of  the  gospel. 

.1.  God's  willingness  to  save  the  worst  of  sinners,  appeareth 
from  his  many  gracious  promises,  to  receive  them  upon  their  re* 
pentance,  Isa.  lv.  7.  "  Let  the  wicked  forsake  his  way,  and  the 
"  unrighteous  man  his  thoughts,  and  let  him  return  unto  the 
"  Lord,  and  he  will  have  mercy  upon  him,  and  to  our  God,  for 
M  he  will  abundantly  pardon."  And,  saith  the  Prophet  Ezekiel, 
Ezek,  xviii.  21,  22.  "  If  the  wicked  will  turn  from  all  his  sins 
''  that  he  hath  committed,  and  keep  all  my  statutes,  and  do  that 
"  which  is  lawful  and  right,  he  shall  surely  live,  he  shall  not  die  : 
"  All  his  transgressions  that  he  hath  committed,  they  shall  not 
"  be  mentioned  unto  him,  in  his  righteousness  that  he  hath  done, 
il  he  shall  live."  These,  and  such  like  gracious  promises  of" 
God  in  his  word,  for  the  encouragement  of  poor  sinners,  to  turn 
from  their  sins  unto  him,  cannot  but  strongly  argue  his  willing- 
ness to  have  them  saved. 

2.  As  if  this  were  not  enough  to  set  forfh-Gocl's  willingness  ; 
to  his  promises,  he  hath  added  his  oath,  As  I  live,  saith  the  Lord 
God,  I  have  no  pleasure  in  the  death  of  the  wicked  but  that  the 
wicked  turn  from  his  way,  and  live,  Ezek.  xxxiii.  11,  Here  the 
Lord  sweareth  by  himself,  there  being  no  greater  to  swear  by ; 
as  if  he  had  said,  As  sure  as  I  am  the  true  and  living  God,  so 
certainly  I  have  no  pleasure  in  the  death  of  the  wicked,  but  that 


34  There  is  hope  of  Mercy  for  the  worst  of  Sinners. 

lie  should  turn  from  his  wicked  ways,  and  embrace  my  mercy  in 
Jesus  Christ.  Because  wicked  men  are  so  hardly  persuaded  of 
Grod's  willingness  to  save  them,  therefore  to  convince  them  there- 
of, and  encourage  them  to  turn  from  their  sins  unto  him,  he  takes 
his  oath  on  it,  that  he  is  infinitely  more  willing  that  wicked  men 
should  repent,  and  be  saved,  than  that  they  should  perish  in  their 
sins,  and  be  damned. 

3.  God's  willingness  appeareth  from  his  free  offer  and  tender 
of  Christ  to  all  who  will  but  receive  him  by  the  hand  of  faith ;  as 
none  are  named,  so  none  are  excluded.  The  angel  that  brought 
from  heaven  the  tidings  of  Christ's  birth,  saith,  that  it  was  for 
all  people  :  Behold,  saith  he,  /  bring  you  tidings  of  great  joy 
which  shall  be  to  all  people :  there  being  no  state  or  condition  of 
men  which  God  hath  excluded  from  salvation  by  Christ,  which 
doth  clearly  evidence  his  willingness  to  save  poor  sinners. 

Oh  sinner  !  seeing  God  doth  freely  offer  Christ  to  all,  without 
exception  of  any,  do  not  thou  except  thyself,  limit  not  where 
God  hath  not  limited  ;  say  not  I  am  unworthy,  or  my  sins  are  many 
and  heinous,  cloathed  with  many  aggravating  circumstances  :  but 
stir  up  thyself  to  adventure  thy  soul  on  Christ,  upon  the  general 
offer  of  him  in  the  Gospel.  The  first  work  of  faith  in  many  hath 
been  to  adventure  their  souls  on  Christ  upon  the  free  offer  of  him 
to  all  indefinitely.  Do  thou  in  like  manner  adventure  to  cast 
thyself  upon  the  free  grace  of  God  in  Christ,  with  resolution  to 
abandon  thy  lusts  for  the  time  to  come,  and  to  take  Christ  for  thy 
Lord  and  Husband,  as  well  as  for  thy  Priest  and  Saviour.  This 
is  that  which  God  requireth ;  and  if  he  hath  persuaded  thine 
heart  to  this,  it  is  a  good  sign  that  mercy  is  intended  for  thee. 

4.  His  willingness  farther  appeareth  by  his  sending  ministers 
as  his  ambassadors  unto  poor  sinners,  upon  terms  of  peace  and  re- 
conciliation, as  the  Apostle  expresseth,  2  Cor.  v.  20.  We  are  am- 
bassadors to  beseech  you  to  be  reconciled  to  God.  As  if  he  had. 
We  are  commanded  by  the  Lord  our  Master,  to  offer  you  terms 
of  peace  and  reconciliation,  to  proffer  you  peace  and  pardon,  if 
you  will  heartily  turn  from  your  sins  unto  God ;  We  are  sent  as 
ambassadors  to  acquaint  you  what  Christ  hath  done,  and  suffered 
for  your  redemption,  how  he  hath  fulfilled  the  Law  for  you,  and 
offered  up  his  life  as -a  sacrifice  and  satisfaction  to  God's  justice 
for  your  sins  ^  and  how  you  may  be  happy  for  ever,  if  you  will 
rest  upon  Christ's  perfect  righteousness,  and  all-sufficient  sacri- 
fice for  life  and  salvation,  and  give  up  yourselves  unto  him,  to 
serve  and  obey  his  laws  and  commandments.  I  do  here  there* 
fore  as  God's  ambassador,  in  his  name,  proclaim  to  the  worst  of 
you,  to  the  greatest  and  oldest  sinner,  that  you  may  have  mercy 
and  salvation,  if  you  will  abandon  your  lusts  and  close  with  Je- 
sus Christ,  upon  the  terms  of  the  gospel,  receiving  him  for  your 
King,  Priest,  and  Prophet. 


There  is  hope  of  Mercy  for  the  worst  of  Sinners.  $0& 

Oh  how  can  we  but  stand  amazed  at  the  riches  of  God's  mercy 
and  goodness,  that  when  we,  upon  the  knees  of  our  souls,  should 
have  sought  unto  him  for  peace  and  reconciliation,  yet  that  he, 
being  the  great  Lord  of  heaven,  and  of  earth,  should  condescend 
so  far,  as  to  send  ambassadors  unto  us,  sinful  dust  and  ashes,  to 
intreat  us  to  be  reconciled  to  him,  to  accept  his  grace  and  favour  \ 
Oh  how  doth  this  evidence  his  great  willingness  that  poor  sinners 
should  not  perish,  but  have  everlasting  life.  Certainly  if  God 
had  taken  more  pleasure  in  your  damnation  than  in  your  salvation, 
he  would  never  have  sent  his  ministers  as  ambassadors  to  shew 
you  the  way  and  means  of  salvation,  by  receiving.  Christ  as  your 
Lord  and  Saviour,  and  giving  up  yourselves  unto  him  :  he  woukl 
never  have  persuaded  you  by  so  many  arguments  and  beseechecl 
you  to  turn,  from  your  sins,  unto  him,  that  your  souls  might 
live  in  glory  to  all  eternity. 

6. '  God's  willingness  to  save  the  very  worst  of  sinners,  is  most 
lively  represented  in  the  parable  of  the  prodigal,'  as  it  is  recorded, 
Luke  xv.  20.  &c.  where  we  read  how  the  prodigal  no  sooner  re- 
solved to  go  to  his  Father,  and  acknowledge  his  offences,  but  his 
Father  prevented  him  :  for,  when  he  was  a  great  way  off,  his  Father 
saw  him,  and  had  compassion,  and  rati  and  fell  on  his  neck,  and  kis- 
sed him  ;  Where  there  are  several  passages  very  observable  in  the 
father  of  the  prodigal. 

1.  His  quick  observation.  '  For  when  he  was  yet  a  great  way 
off,  his  Father  saw  him.  Before  he  espyed  his  Father,  his  Father 
saw  him.'  Though  God  is  many  times  unwilling  to  see  the  sinner 7 
yet  is  he  at  all  times  very  willing  to  espy  the  penitent.  Yea,  no 
sooner  doth  a  sinner  resolve  to  turn  from  his  sins  unto  God,  but  he 
espies  him  and  pities  him. 

2.  His  present  commiseration.  '  His  Father  saw  him  and  had 
compassion  on  him.'  Though  God  looks  on  obstinate  sinners  with 
indignation,  yet  he  looks  on  the  penitent  with  commiseration*- 
When  the  heart  of  a  sinner  is  penitentially  touched,  then  the  bow- 
els of  God's  mercy  are  moved  within  him.  When  Ephraim  repen- 
ted and  turned,  the  Lord  saith,  My  bowels  are  troubled  for  him,  I 
will  surely  have  mercy  on  him.  Jer.  xxxi.  20. 

3.  His  speedy  readiness  to  embrace  him.  It  is  said,  the  son 
went  to  his  father,  but  the  father  ran  to  meet  his  penitent  son,, 
shewing  how  ready  and  swift  the  Lord  is  to  shew  mercy  to  a  peni- 
tent returning  sinner.  A  sinner  no  sooner  returns  from  his  sins  un- 
to God  by  repentance,  but  God  turns  to  him  in  mercy. 

4.  His  wonderful  tenderness.  '  The  Father  fell  on  his  neck.' 
To  have  taken  him  by  the  hand  had  been  much,  but  to  fall  on  his 
neck  and  embrace  him,  and  that  as  he  was  in  his  stinking  loath- 
some rags,  was  a  greater  favour  than  could  be  expected.  How 
open  are  the  arms  of  mercy  to  embrace  a  penitent  returning  sinner  1 

5.  His  strong  affection,  expressed  by  ' kissinghis  penitent  son,.' 


56  There  is  hope  of  Mercy  for  the  worst  of  Sinnen. 

for,  as  it  follows, '  He  kissed  him.  He  did  not  only  embrace  him, 
but  he  likewise  kissed  him.  And  as  St.  Austin  observeth,  Kondum 
uno  verbo  audita,  squalidum  4'  deformem  amplectitur,  fyc.  before 
the  Son  had  spoken  one  word  unto  his  father,  the  father  falleth 
upon  his  neck,  and  kissed  his  ragged  and  deformed  son  ;'  which 
sheweth  God's  willingness  to  receive  and  embrace  all  poor  penitent, 
sinners,  that  have  but  a  thought  of  turning  from  their  sins  unto 
him.  Yea,  the  father's  kissing  of  his  returning  son,  was  to  shew 
that  he  rejoiced  as  much  at  his  penitential  return  as  he  had  grieved 
at  his  sinful  departure. 

Oh  sinner,  What  an  encouragement  should  this  be  unto  thee  to 
to  turn  from  thy  sins  unto  God !  who  hath,  as  an  eye  of  mercy  to 
espy  a  returning  sinner,  so  an  heart  full  of  mercy  and  compassion, 
to  pity  a  returning  sinner ;  and  feet  of  mercy,  to  meet  a  returning 
sinner :  and  arms  of  mercy,  to  embrace  a  returning  sinner  ;  and 
lips  of  mercy,  to  kiss  a  returning  sinner,  in  token  that  he  is  recon- 
ciled to  them.  O  therefore  let  me  prevail  with  thee,  whosoever 
thou  art,  how  many  and  heinous  soever  thy  sins  are,  to  turn  from 
them  unto  God  by  true  and  unfeigned  repentance,  and  that  with 
hope  of  mercy  and  acceptance  in  and  through  the  merits  and  in- 
tercession of  Jesus  Christ. 

II.  That  there  is  hope  of  mercy  for  the  worst  of  sinners,  appear- 
eth  from  the  all-sufficiency  of  Christ's  sacrifice  offered  upon  the 
cross,  and  the  fulness  of  satisfaction  that  was  thereby  made  to  the 
justice  of  God  for  the  sins  of  the  whole  world.  So  much  the  apos- 
tle expresseth,  where  he  saith,  He  is  able  to  save  them  to  theulter- 
most  that  come  unto  God  by  him.  The  word  translated,  able,  doth 
imply  power  to  do  a  thing.  And  the  word  eis  to  panicles,  translated 
uttermost,  is  of  a  very  large  extent ;  it  extends  so  far  that  we  can- 
not look  beyond  it,  no  not  in  our  thoughts  :  for,  let  a  man  imagine 
his  cause  to  be  never  so  desperate,  his  sins  to  be  never  so  many 
and  heinous,  yet  Christ  by  his  death,  is  able  to  save  him  from 
them  all. 

And  therefore  this  we  must  lay  as  a  foundation-truth,  that 
Christ's  sacrifice  was  a  full  satisfaction  to  the  justice  of  his  Father 
for  the  sins  of  the  world ;  it  being  the  sacrifice  of  the  Son  of  God, 
even  of  him  who  was  God  as  well  as  man.  For  this  is  that  which 
added  an  infinite  value  to  what  Christ  did  and  suffered  for  our  re- 
demption, that  it  was  the  obedience,  and  the  sufferings  of  the  Son 
of  God  ;  of  him  who  was  God  equal  with  the  Father. 

Labour,  therefore,  to  get  thine  heart  truly  satisfied  in  the  all- 
sufficiency  of  Christ's  Sacrifice,  that  his  death  was  a  full  satisfac- 
tion to  God's  Justice  for  thy  sins ;  for,  otherwise,  when  either 
thy  conscience  or  the  devil  begin  to  aggravate  thy  sins,  and  to  set. 
before  thee  the  number  and  the  heinousness  of  them,  thou  wilt  be  at 
a  loss,  and  even  ready  to  sit  down  in  despair :  whereas  if  thou  didst 
clearly  apprehend  what  full  satisfaction  the  death  of  Christ  was  to 


There  is  Iidpe  of  Mercy  for  the  worst  of  Sinners.  bl 

God's  justice  for  all  thy  sins,  thou  wouldest  not  fear  what  either  thy 
conscience  or  the  devil  could  object  against  thee.  In  Rom.  viii.  33. 
we  read  how  the  apostle  from  the  consideration  of  Christ's  all-suffi- 
cient sacrifice  and  full  satisfaction  to  God's  justice  by  his  death,  did 
triumph  over  sin,  and  satan.  For  having  treated  thereof  in  the  for- 
mer part  of  the  chapter ;  in  the  latter  part  thereof,  ver.  33,  34. 
he  speaks  as  one  ravished  with  abundance  of  comfort,  yea,  chal- 
iengeththe  devil  and  all  the  world  to  object  what  they  could  against 
the  pardon  of  his  sins  :  Who,  saith  he,  shall  lay  any  thing  to  the 
charge  of  GooVs  Elect  ?  It  is  God  that  justifieth  :  Who  is  he  that 
condemncth  ?  it  is  Christ  that  died.  As  if  he. had  said,  let  consci- 
ence and  carnal  reason,  let  law  and  sin,  let  hell  and  devil  object 
what  they  can,  let  them  object  the  number  and  heinousness  of  my 
sins,  what  is  that  ?  seeing  Christ,  hath  died,  even  Christ  the  Son  of 
God,  hath  offered  up  his  own  life  as  an  all-sufficient  sacrifice,  and 
thereby  abundantly  satisfied  God's  justice  for  my  sins.  Beloved, 
the  case  between  God  and  us  and  our  Saviour  Jesus  Christ,  is  not 
much  unlike  the  case  of  a  creditor,  a  debtor,  and  a  surety.  Though 
the  debtor  be  altogether  unable  to  satisfy  his  debt,  or  to  contri- 
bute any  thing  thereunto,  yet  if  his  surety  have  fully  discharged 
the  debt,  and  cancelled  the  bond,  the  debtor  is  safe  enough  from 
imprisonment,  or  danger  of  arrest.  In  like  maimer  though  we. 
were  much  indebted  unto  God,  and  were  no  way  able  to  make 
the  least,  satisfaction  for  our  sins,  yet  seeing  our  surety  Jesus 
Christ,  hath  taken  upon  him  the  debt  of  our  sins,  and  fully  satis- 
fied God's  justice  for  the  same,  by  offering  up  his  own  life  as  an 
all-sufficient  sacrifice  upon  the  cross,  we  shall  not  need  to  fear  the 
accusations  of  conscience,  or  of  carnal  reason,  or  of  all  the  devils 
in  hell,  if  we  do  apply  the  merits  of  Christ's  death  unto  our  own 
soul's  comfort. 

III.  That  there  is  hope  of  mercy  for  the  worst  of  sinners,  ap- 
peared! from  Christ's  willingness  to  receive  and  embrace  ail  poor 
sinners,  who  mill  but  come  unto  him,  and  receive  him  upon  the 
terms  of  the  gospel. 

1 .  Christ's  willingness  appeareth  from  his  frequent  personal  in- 
vitations of  all  sorts  of  sinners,  even  the  worst,  to  come  unto  him 
for  life  and  salvation,  as  Mat.  xi.  28.  Come  unto  me  all  ye  that, 
labour  and  are  heavy  laden,  and  I  will  give  you  rest.  In  which  we 
find  no  exceptions  either  of  persons  or  sins  :  but  Avhosoever  thou 
art,  rich,  or  poor,  male  or  female,  how  many  and  heinous  soever 
thy  sins  are,  if  thou  art  but  sensible  of  them,  thou  art  invited  to 
go  to  Jesus  Christ,  and  to  cast  thyself,  and  the  burden  of  thy  sins 
upon  him,  And,  Rev.  xxii.  17.  Let  him  that  is  a  thirst  come,  And 
whosoever  will,  let  him  take  of  the  water  of  life  freely,  that  is,  In 
whomsoever  there  is  but  an  earnest  will,  and  longing  desire  to 
partake  of  Christ,1  and  of  the  benefit  of  his  death  and  passion,  they 
are  invited  to  come  unto  him.     Now,  thjese  gracious  invitations  of 

8 


58  There  is  hope  of  Mercy  for  the  worst  of  Sinners. 

Jesus  Christ  unto  poor  thirsty  sinners  to  come  unto  him,  that  their 
souls  might  live,  must  needs  argue  his  incomparable  willingness 
to  have  them  saved. 

2.  Christ  knowing  our  backwardness  to  come  unto  him ;  to 
the  forementioned  invitations,  adds  his  awakening  excitation,  or 
proclamation,  crying  out,  Ho,  every  one  that  thirsteth,  come  ye  to 
the  waters,  &c.  Isa.  Iv.  1.  And,  because  many  poor  souls  are 
apt  to  say,  '  Alas !  there  is  nothing  in  me  to  commend  me  unto 
Christ,  I  have  no  goodness,  no  righteousness  of  mine  own  ;'  there- 
fore Christ  adds,  He  that  hath  no  money,  that  is,  he  that  hath  no 
goodness,  no  righteousness  of  his  own,  which  is  there  meant  by 
money,  let  him  come.  And  indeed  they  are  the  fittest  to  go  unto 
Jesus  Christ,  for  it  is  the  empty  soul  that  is  most  capable  of  Christ, 
the  soul  emptied  of  all  self-righteousness,  and  self-goodness. 
Whereas  that  soul,  which,  with  the  church  of  Laodicea,  is  rich 
and  full,  with  a  conceit  of  its  own  righteousness,  hath  no  room  for 
Christ. 

3.  Christ's  willingness  appeareth  by  the  many  sweet  and  gra- 
cious promises,  which  he  hath  made  in  his  word  unto  all  those 
who  by  faith  come  unto  him.  As  that  known  promise,  Mat.  xi. 
28.  Come  unto  me  all  ye  that  labour  and  are  heavy  laden,  and  I 
will  give  you  rest ;  that  is,  I  will  ease  you,  and  refresh  you,  I  will 
comfort  you  with  the  assurance  of  the  pardon  of  your  sins,  I  will 
give  you  peace  of  conscience  here,  and  eternal  peace  and  rest 
with  me  for  ever  in  my  kingdom.  And  questionless,  one  special 
reason,  why  many  find  so  little  peace  and  comfort  in  their  souls, 
is,  because  they  go  not  unto  Jesus  Christ,  they  cast  not  themselves 
and  the  burden  of  their  sins  upon  him,  who  is  the  fountain  of 
peace  and  comfort,  and  from  whom  alone  it  is  to  be  had. 

And  Mark  xvi.  15,  16.  saith  our  Saviour,  He  that  believeth 
shall  be  saved,  but  he  that  believeth  not,  shall  be  damned ;  that  is, 
He  who  goeth  out  of  himself  unto  Christ  for  life,  shall  be  saved. 
But  he  that  believeth  not  shall  be  damned,  that  is,  He  who  refuseth 
to  go  unto  Jesus  Christ,  preferring  his  lusts  and  corruptions  be- 
fore him,  shall  be  cast  into  that  burning  lake,  where  is  nothing 
but  weeping  and  wailing  and  gnashing  of  teeth. 

Oh  how  earnestly  doth  Christ  press  sinners  to  come  unto  him, 
that  they  might  have  life  !  promising  heaven,  and  salvation  upon 
their  coming  ;  and  threatening  hell,  and  damnation,  upon  their  re- 
fusing :  and,  what  more  prevailing  argument  could  he  use,  to  per- 
suade sinners  to  come  unto  him  ?  which  must  needs  evidence  his 
exceeding  and  great  willingness  to  embrace  them  with  the  arms 
of  his  mercy  upon  their  coming. 

4.  Christ's  willingness  appeareth  by  his  rejecting  of  none  who 
sincerely  go  unto  him,  though  never  so  weak  and  worthless  in 
themselves.  Never  did  any  sinner  go  to  him,  but  he  accepted  of 
him,  as  himself  cxpresseth,  John  vi.  37.  All  that  the  Father  giveth 


There  is  hope  of  Mercy  for  the  zoorst  of  Sinners,  59 

me,  shall  come  to  me,  and  him  that  cOmeth  unto  me,  I  will  in  ?io 
wise  cast  out;  but  receive  him  to  mercy.  Hath  Christ  promised 
this,  and  will  he  not  be  as  good  as  his  word  ?  Did  he  ever  break 
his  word  with  any  poor  soul,  though  never  so  unworthy  ?  Did  he 
ever  cast  away  any  who  came  unto  him  ?  And  is  he  not  the  same 
yesterday,  and  to-day,  and  for  ever  ? 

Go  sinner,  fear  not,  go  upon  the  credit  of  this  word,  which  he 
hath  spoken,  /  will  in  no  zvise  cast  them  out.  Though  the  devil  say, 
Go  not ;  though  thy  misgiving  heart  say,  Go  not,  he  will  not  re- 
gard thee,  he  will  never  look  on  such  a  vile  wretch,  he  will  cast 
thee  out ;  yet  since,  he  hath  said,  He  will  not,  go,  and  thou  shalt 
find  mercy. 

Thus  have  I  by  several  demonstrations  proved, '  as  God  the  Fa- 
ther's willingness  to  save  the  worst  of  sinners  ;  so  Christ's  readi- 
ness to  embrace  all  poor  sinners,  who  will  but  come  unto  him  for 
life  and  salvation  ;'  wherein  I  have  the  longer  insisted,  because 
I  know  no  better  argument  to  prevail  with  sinners,  to  turn  from 
their  sins  unto  God  hy  true  and  unfeigned  repentance,  and  to 
close  with  Jesus  Christ  by  a  true  and  lively  faith,  than  a  serious 
consideration,  as  of  God's  readiness  to  save  the  worst  of  sinners, 
upon  their  turning  unto  him ;  so,  of  Christ's  willingness  to  em- 
brace all  poor  sinners,  who  will  come  unto  him,  and  receive  him, 
as  their  Lord  and  Saviour. 

I  have  read  a  story  of  a  gentlewoman,  who  was  condemned  to 
die  for  killing  her  own  child,  whereupon  divers  ministers  came  to 
visit  her,  and  perceiving  her  a  little  affected  with  her  sin,  and  sad 
condition,  they  laboured  to  set  before  her,  the  heinousness  of  her 
sin,  and  the  dreadfulness  of  her  condition,  without  hearty  and  deep 
repentance  :  all  which  little  moved  her,  seeming  rather  the  more 
hardened  in  her  sin :  But,  at  last,  another  reverend  divine  hearing 
of  her  obdurate  hardness,  notwithstanding  all  that  was  said  unto 
her  ;  went  and  preached  unto  her  the  abundant  riches  of  God^s 
mercy  in  Christ,  how  ready  he  was  to  embrace,  with  the  arms  of 
his  free  grace,  every  penitent  sinner  ;  and,  how  willing  Christ  was 
to  receive  all  poor  sinners,  who  would  go  unto  him,  and  cast  them- 
selves'into  his  arms,  how  many  and  heinous  soever  their  sins  were  : 
and,  thereupon,  told  her,  there  was  hope  of  mercy  for  her,  if  she 
were  heartily  sorry  for  her  sins,  and  would  adventure  her  soul  up- 
on Christ ;  notwithstanding  the  greatness  and  heinousness  of  her 
sin.  What!  mercy  for  Me  said  she,  that  is  impossible!  &c. 
Whereupon  the  minister  proceeded  further  to  set  forth  the  free- 
ness  of  God's  grace,  and  riches  of  his  mercy  to  all  penitent  and  be- 
lieving sinners,  declaring  unto  her,  how  God  delighted  in  mercy ; 
and,  that  where  sin  hath  abounded,  there  his  grace  and  mercy 
would  much  more  abound ;  or  to  that  purpose.  And  thereupon 
she  presently  fell  a  weeping,  wringing  her  hands,  and  crying  for 


GO       Means  on  our  Part  for  the  attaining  of  Regeneration. 

mercy ;  and  died  very  comfortably,  as  it  is  related ;  having  had 
the  mercy  of  God  abundantly  revealed  to  her  before  her  death. 

And  truly,  sinner,  as  it  was  my  design,  so  my  heart's  desire  in 
setting  forth  God's  willingness  to  save  the  very  worst  of  sinners 
upon  their  repentance ;  and  Christ's  readiness  to  embrace  them 
with  the  arms  of  his  mercy,  that  it  might  have  the  same  effect  in 
thee,  as  it  had  in  the  aforementioned  gentlewoman.  And  Oh  that 
the  consideration  thereof  would  melt  thine  heart  into  tears  of  un- 
feigned sorrow,  for  thy  sins  past,  and  stir  thee  up  to  turn  from  them 
unto  God,  by  hearty  repentance,  and  to  close  with  Jesus  Christ  up! 
on  the  terms  of  the  gospel !  Oh  that  I  could  prevail  with  ihee,  as 
to  give  a  bill  of  divorce  to  thy  lusts  and  corruptions,  so  to  give  up 
thyself  unto  Christ,  and  to  adventure  thy  soul  upon  him,  resting 
upon  his  perfect  righteousness,  and  all-sufficient  sacrifice,  for  the 
pardon  of  thy  sins  here,  and  for  eternal  life  and  salvation  hereaf- 
ter !  If  Christ  be  so  willing  to  receive  thee,  why  shouldst  not  thou 
be  willing  to  go  unto  him,  and  that  with  confidence  and  accep- 
tance ?  Salvation  is  this  day  offered  unto  thee,  the  golden  sceptre 
is  holden  out  unto  thee  :  O  stretch  forth  the  hand  of  faith,  to  lay 
hold  and  embrace  the  Lord  Jesus  Christ !  so  shalt  thou  be  hap- 
py to  all  eternity  ;  For  tohosoever  believeth  in  Jesus  Christ,  shall 
not  perish,  but  have  everlasting  life.  Thus  much  of  the  truth  to 
be  embraced,  in  order  to  your  regeneration. 


CHAP.  XII. 

Sheweth  the  Duties  to  be  practised,  in  order  to  your  Regeneration. 

HAYING  shewed  you  the  truths  to  be  embraced,  in  order 
to  your  regeneration  ;  I  come  now  to  the  duties  on  your  part,  to 
be  practised,  and  performed. 

I.  From  the  consideration  of  the  dreadfuhu  ss  of  thy  condition, 
so  long  as  thou  continuest  in  thine  unregenerate  state  ;  and  of  the 
hope  that  thou  hast  of  a  blessed  change  ;  '  Stir  up  in  thyself  an 
earnest  longing,  restless  desire  after  the  new  birth ;'  that  thou 
mayest  in  truth  say,  '  O  that  I  were  regenerate  and  born  anew  ! 
Oh  that  the  image  of  the  devil  might.be  razed  out,  and  the  image 
of  God  imprinted  in  me !  Oh  that  a  blessed  change  were  wrought 
in  my  soul,  a  change  from  nature  to  grace,  from  darkness  to  light, 
from  the  kingdom  of  Satan,  to  the  kingdom  of  the  Lord  Jesus  ! 
Oh  that  I  might  become  a  new  creature,  renewed  throughout,  in 
all  the  faculties  of  my  soul,  and  all  the  parts  of  my  body  !' 

And,  know,  for  thy  comfort;  if  thou  canst  find  any  such  long- 
ing desire  in  thy  soul,  thou  art  not  far  from  this  new  birth,  from 
the  work  of  regeneration  in  thy  soul.     For  this  longing  desire  af- 


Means  on  our  Part  for  the  attaining  of  Regeneration*       61  ' 

ter  this  new  birth,  will  put  thee  upon  the  use  of  all  the  ordinances 
and  means,  God  hath  sanctified  for  the  attaining  thereof. 

II.  '  Labour  to  get  thine  heart  deeply  and  thoroughly  affected 
with  a  sense  of  thy  miserable  condition  by  nature.'  It  is  not  suf- 
ficient to  know  thy  condition  to  be  sad  and  deplorable,  so  long  as 
thou  continuest  in  thine  unregenerate  estate  :  but  thy  care  and  en- 
deavour must  be,  to  get  thine  heart  thoroughly  affected  therewith. 
If  you  look  into  the  scriptures,  you  shall  find  this  qualification  re- 
quired in  the  persons  whom  Christ  came  to  save,  and  whom  he  in- 
vites to  come  unto  him.  Our  blessed  Saviour,  speaking  to  Zac- 
cheus,  saith,  Luke  xix.  10.  The  Son  of  man  is  come  to  seek  and  to 
save  that  which  was  lost.  Where,  by  the  lost,  whom  Christ  came 
to  save,  are  not  meant  every  sinner,  who  indeed  are  lost  men,  but 
such  as  have  a  spiritual  feeling  of  the  woful  plight  and  condition, 
wherein  they  are  by  reason  of  their  sins.  And,  again,  saith  our 
Saviour,  Mat.  ix.  13.  /  am  not  come  to  call  the  righteous,  but  sin- 
ners to  repentance.  As  by  the  righteous  are  meant,  such  as  are  so 
in  their  own  opinion,  and  conceit ;  so,  by  sinners  are  meant,  such 
as  are  sensible  of  their  wretched  miserable  condition,  and  groan 
under  the  weight  and  burden  of  their  sins  ;  whom  Christ  espe- 
cially invites  to  come  unto  him,  saying,  Come  unto  me  all  ye  that 
are  weary  and  heavy  laden,  and  I  will  give  you  rest,  Mat.  xi.  28. 

Q.  If  any  shall  ask,  '  How  may  I  get  my  heart  deeply  affec- 
ted with  a  sense  of  my  miserable  condition  by  nature  V 

A.  1.  '  Steep  thy  thoughts  frequently  in  a  serious  meditation  of 
thy  sad  and  deplorable  condition,  so  long  as  thou  continuest  in  thy 
unregenerate  estate.'  How  thou  art  no  better  than  a  servant  to  sin, 
and  slave  to  thy  lusts,  under  the  bondage  and  command  of  Satan, 
doing  his  drudgery :  yea,  and  under  the  curse  of  God,  and  guilt 
of  all  thy  sins,  and  liable  to  all  sorts  of  judgments,  both  temporal, 
spiritual,  and  eternal.  Consider  likewise,  the  miseries  which  will 
accompany  thee  at  thy  death,  and  after  thy  death,  even  at  the  day 
of  judgment,  and  after  the  day  of  judgment,  when  thou  shalt  not 
only  be  deprived  of  all  happiness,  but  exposed  to  such  miseries,  as 
neither  the  tongue  of  man  can  express,  nor  the  heart  of  man  can 
conceive,  and  that  to  all  eternity,  if  thou  diest  in  thy  unregenerate 
estate.  Ah  sinner !  if  thou  wouldst  but  frequently  chew  this  bit- 
ter pill,  it  would  not  only  purge  thee  of  thy  sinful  corruptions  and 
noisome  humours,  which  now  are  predominate  in  thee,  but  like- 
wise exceedingly  contribute  to  thy  spiritual  health  and  welfare. 
2.  Be  earnest  with  God  in  prayer,  that  by  his  Spirit  he  would 
convince  thee  of  thy  miserable  condition  by  nature,  and  make 
thee  truly  and  thoroughly  sensible  thereof. 

III.  '  Labour  to  be  truly  humbled  for  thy  sins,  as  the  cause  of 
thy  present  sad  condition.'  It  is  not  sufficient  to  get  thine  heart, 
in  some  measure  affected  with  the  sense  thereof;  but  thy  care  must 
likewise  be.  to  .get  thine  heart  into  an  humbled  and  broken  frame 


62      Means  on  our  Part  for  the  attaining  of  Regeneration* 

for  the  same.  Having  spent  many  years  in  sinning ;  What  canst 
thou  do  less,  than  spend  some  hours  in  mourning  and  sorrowing 
for  the  same  1  which  usually  goeth  before,  or  at  least  accompani- 
eth  our  new  birth :  for,  as  no  child  is  ordinarily  born  without 
some  throws ;  so,  no  man  is  ordinarily  regenerated,  and  born 
anew  by  the  Spirit,  without  some  pangs  of  sorrow  and  humilia- 
tion, though  not  all  with  a  like  measure :  it  being  sanctified  by- 
God,  to  be  the  entrance  into  the  state  of  grace.  O  therefore,  la- 
bour in  the  use  of  all  means  God  hath  sanctified,  to  get  thine 
heart  kindled,  humbled  and  broken  for  thy  sins !  To  this  end, 

1.  Look  back  into  thy  life  ;  and  call  to  mind  as  many  of  thy 
sins  as  possibly  thou  canst ;  the  sins  of  thy  youth,  as  well  as  of 
thy  riper  years  ;  thy  sins  of  omission,  as  well  as  thy  sins  of  com- 
mission ;  yea,  the  sins  of  thy  holy  services  :  especially  call  to  mind 
the  greatest  and  grossest  of  thy  sins,  though  they  were  committed 
long  ago.  Thus  did  the  jirodiga!  begin  his  humiliation  and  repen~ 
tance,  by  a  serious  examination  of  his  former  course  of  life,  calling 
to  remembrance  his  departure  from  such  a  gracious  father  :  his 
own  wanderings  in  the  ways  of  wickedness,  in  which  he  had  lost 
himself,  and  then  as  the  text  noteth,  Luke  xv.  18.  He  arose,  and 
came  to  his  father,  and  with  tears,  said  unto  him,  Father,  I  have 
sinned  against  heaven,  and  against  thee,  and  am  no  more  worthy  to 
be  called  thy  son.  To  acknowledge  thyself  in  the  general  to  be 
a  sinner,  works  but  a  formal  kind  of  repentance  and  humiliation, 
if  any  at  all :  but,  if  thou  wouldst  be  truly  humbled,  thou  must 
descend  to  thy  special  and  particular  sins,  saying,  '  This  evil 
have  I  done,  and  that  good  have  I  left  undone.' 

2.  '  Consider,  together  with  the  number,  the  heinousness  of 
thy  sins.'  To  this  end,  call  to  mind  the  aggravating  circumstances 
of  them  ;  as,  how  thou  hast  sinned  against  the  motions  of  God's 
Spirit,  the  admonitions  of  his  ministers,  the  checks  of  thine  own 
conscience,  against  the  light  of  nature  ;  against  the  patience  and[ 
iong-suffering  of  God,  which  should  have  led  thee  to  repentance. 

3.  '  Seriously  consider  the  fearful  threatenings  against  sin  and 
sinners,'  which  are  all  judgments  and  plagues  here,  and  eternal 
death  and  condemnation  hereafter ;  and  apply  them  to  thyself, 
reasoning  thus,  '  If  the  least  transgression  of  the  law  deserveth  the 
curse  of  God,  yea,  all  judgments  and  plagues  here,  and  eternal 
condemnation  hereafter ;  then  how  many  curses  and  plagues  here  1 
What  and  how  great  condemnation  have  I  deserved  ?  who  have 
committed  sins  innumerable  for  number,  and  heinous  in  their 
quality.'  And,  withal,  consider  the  truth  and  faithfulness  of 
God  in  making  good  his  threatenings  as  well  as  his  promises. 

4.  Beg  this  great  mercy  of  an  humbled  heart  from  God  :  For 
it  is  he  who  must  strike  our  stony  hearts,  these  hard  rocks  of 
ours,  before  they  can  yield  any  water  of  true  repentance. 

And,  that  thy  prayers  may  be  the  more  prevalent,  plead  that 


Means  on  our  Part  for  the  attaining  of  Regeneration.      63 

gracious  promise  of  God,to  take  away  the  stony  hearts  out  of  our  flesh, 
and  to  give  us  hearts  of  flesh.  Hath  God  promised,  and  is  there  no 
hope  in  the  promise  ?  Is  there  hope,  and  wilt  thou  not  lay  hold 
on  that  hope  ?  plead  with  thy  God  upon  his  own  word,  Is  not  this 
thy  word,  O  Lord  ?  Hast  not  thou  said,  thou  wilt  make  this  stone 
flesh  ?  wilt  not  thou  do  what  thou  hast  said  ?  O  perform  thy  word 
unto  thy  servant,  wherein  thou  hast  commanded  me  to  put  my 
trust. 

And,  be  importunate  in  this  request  of  thine  unto  God,  often 
renewing  thy  prayers ;  and  never  give  over  till  thou  find  thine 
hard  heart  brought  into  a  mourning  and  melting  frame.  Though 
God,  for  a  while,  seemeth  deaf  to  thy  prayers,  yet  be  not  thou 
dumb,  many  petitions  he  cannot  deny. 

IV.  '  Resolve  to  give  a  present  bill  of  divorce  to  all  thy  sinful 
lusts  and  pleasures,  utterly  to  renounce  and  forsake  thine  old  sin- 
ful course  of  life,  and  to  set  upon  a  new  course,  to  serve  God  in 
holiness  and  righteousness  all  the  remaining  part  of  thy  life.  It 
is  in  vain  for  thee  to  lament  and  bewail  thy  past  sins,  if  thou  wilt 
not  give  over  thy  sinning  trade.  For  as  the  apostle  adviseth,  thou 
must  first  put  off  the  old  man  with  his  corrupt  lusts,  before  thou  put 
on  the  new  man.  Thou  therefore  who  hast  accustomed  thyself  to 
swearing  and  cursing,  to  whoring  and  drinking,  to  scoffing  and 
railing  against  the  people  of  God,  resolve  to  swear  and  curse  no 
more,  to  whore  and  drink  no  more,  to  scoff  and  rail  no  more,  but 
to  cast  them  away  with  detestation,  avoiding  the  places  and  occa- 
sions of  these  sins.  For  it  is  a  vain  thing  to  think  thyself  strong 
enough  to  abstain  from  any  sin,  when  thou  canst  not  withdraw 
thyself  from  the  occasion  thereof. 

Ah,  sinner,  if  thou  hast  any  regard  to  thy  precious  soul,  it 
will  be  thy  wisdom  speedily  to  resolve  to  leave  thine  old  course  of 
life,  and  to  turn  over  a  new  leaf.  Think  not  of  peace  with  God, 
whilst  thou  art  at  peace  with  sin.  Think  not  that  thy  old  scores 
are  crossed,  whilst  thou  art  so  freely  scoring  up  anew.  Deceive 
not  thyself;  thy  divorce  from  sin,  and  thy  marriage  with  Christ 
must  be  both  on  the  same  day.  And  count  not  thyself  divorced, 
till  thou  and  thy  sins  be  parted.  Resolve  this  day,  to  have  done 
with  thy  old  ways  for  ever.  There  is  no  true  humiliation  for  sin, 
where  there  is  not  a  resolution  against  it.  Say  not,  thou  art  not 
humbled  enough,  how  little  soever  thy  sorrow  be,  if  thou  art  sin- 
cerely resolved  against  iniquity.  And  say  not  thou,  art  humble 
enough,  how  deep  soever  it  hath  been,  if  there  follow  not  this  re- 
solution. Resolve  for  Christ ;  resolve  against  the  devil  and  all 
his  works.  And,  that  thy  resolutions  may  hold,  observe  these 
following  directions. 

1.  '  Be  sure  thou  do  not  ground  thy  resolutions  on  any  confi- 
dence in  thy  own  strength,  but  in  the  strength  of  Jesus  Christ : 
without  whose  assistance  thou  canst  do  nothing  5  but,  through 


64      Means  on  our  Part  for  the  attaining  of  Regeneration^ 

Christ's  strengthening  thee,  thou  wilt  be  enabled  to  do  any  thing.1 
And,  know,  that  the  more  sensible  thou  art  of  thine  own  weak- 
ness, and  insufficiency,  the  more  ready  Christ  is  to  help  thee,  and 
the  more  strength  shalt  thou  receive  from  Christ.  Which  the 
Apostle  Paul  found  true  in  his  own  experience,  for,  saith  heT 
2  Cor.  xii.  10.  When  I  am  weak,  then  am  I  strong  ;  that  is,  when 
I  am  weak,  and  insufficient  in  myself,  in  mine  own  apprehension, 
then  I  do  most  of  all  feel  a  gracious  supply  from  Christ. 

2,  '  Back  thy  resolutions  with  Prayer.1  As  thou  dost  resolve, 
in  the  grace  and  strength  of  God,  to  abandon  thy  lusts,  to  forsake 
thy  former  wicked  and  ungodly  course  of  life,  so,  be  earnest  with 
God  in  prayer  for  power  and  strength  against  the  power  and 
strength  of  sin.  For,  as  it  is  God's  power  by  which  alone  thou 
canst  keep  down  the  power  of  thy  lusts  ;  so,  prayer  is  the  means 
sanctified  for  the  obtaining  thereof.  Oh,  therefore,  pray,  and 
pray  earnestly,  yea,  add  fasting  to  thy  prayers  !  For  old  sins  to 
which  thou  hast  been  long  accustomed,  are  like  those  devils  which 
possessed  the  man  from  his  youth,  which  could  not  be  cast  out, 
without  fasting  and  prayer. 

3.  '  Second  thy  prayers  with  thy  diligence  and  faithful  endea- 
vours, striving  against  thy  lusts  and  corruptions,  though  never  so 
sweet  and  dear  unto  thee.'  For,  those  are  vain  and  insignificant 
resolutions  which  promise  great  matters,  but  do  nothing.  Where- 
as, true  resolutions  are  active  and  stirring,  putting  men  upon  the 
work.  Hast  thou  resolved,  through  the  grace  of  God,  to  aban- 
don thy  lusts  ?  up  then  and  be  doing ;  set  on  it  presently,  without 
any  further  delay. 

5.  '  Frequently  call  to  mind  the  resolutions  thou  hast  made  of 
a  speedy  and  thorough  reformation,  which  will  be  an  especial 
means  to  keep  them  fresh  in  memory  ;  and  a  fresh  remembrance  of 
them  will  stir  thee  up  to  a  conscionable  performance  of  them.' 

6.  '  Often  renew  thy  resolutions.'  It  is  not  sufficient,  fre- 
quently to  view  thy  resolutions,  but  thou  mayest  likewise  fre- 
quently renew  them  :  For,  a  resolution  renewed  is  as  new  made, 
and  thereby  becometh  fresh  and  vigorous.  And  truly  there  is 
great  power  in  a  resolution,  when  it  is  fresh  upon  the  heart. 

V.  Having  resolved  to  give  a  bill  of  divorce  to  thy  sinful  lusts 
and  pleasures,  make  choice  of  Christ  for  thy  Lord  and  Husband,  as 
well  as  for  thy  Priest  and  Saviour.  Take  him  as  the  Bride  doth 
her  Bridegroom  for  better  or  for  worse,  for  richer  and  poorer,  with 
his  cross  as  well  as  with  his  crown  ;  resign  and  give  up  thyself  un- 
to Christ,  to  be  ruled  and  governed,  ordered  and  disposed  in  oil 
things  by  him ;  and  resolve,  as  to  cast  thyself  at  the  feet  of'Christ 
in  subjection  to  him,  so  to  cast  thyself  into  the  arms  of  Christ, 
and  upon  his  shoulders  for  salvation  from  him. 

Let  the  consideration  of  those  many  melting  invitations  of  Jesus 
Christ  unto  poo?  sinners  to  come  unto  him  stir  thee  up  to  go  unto 


Means  on  our  Part  for  the  attaining  of  Regeneration.      63 

him^  to  cast  thyself  into  the  merciful  and  meritorious  arms  and  em- 
bracements  of  thy  crucified  Saviour,  to  throw  thyself  upon  his 
grace  and  mercy,  as  God  hath  laid  thy  help  upon  him,'  so;  do  thou 
lay  thy  hope  upon  him,  both  for  the  pardon  of  thy  sins  past,  and 
for  power  against  sin  for  the  time  to  come  ;  for  grace  here,  and 
glory  hereafter.  And  if  thou  canst  bring  up  thine  heart  to  this, 
then  is  the  match  made  between  Christ  and  thy  soul ;  so  that  thou 
mayest  with  confidence  say,  Christ  is  mine,  and  I  am  his. 

And  oh  what  a  joyful  day  will  this  be  unto  thee !  In  this  con- 
sisted! thy  new-birth,  and  work  of  regeneration,  whereby  thou 
art  become  a  new  creature.  This  day,  is  salvation  come  into 
thy  heart :  All  other  things  are  but  preparatives  unto  this. 

Oh  therefore  let  me  prevail  with  thee,  above  all  things  to  make 
this  choice  of  Christ  for  thy  Lord  and  Saviour  ;  to  resign  up  thy- 
self unto  him  and  his  laws,  as  well  as  to  expect  salvation  from 
him.  For,  no  man  can  take  Jesus  Christ  savingly,  who  takes  him 
not  wholly  as  his  Lord  and  Husband,  to  serve  and  obey  him  5  as 
well  as  his  Priest  and  Saviour,  to  free  him  from  the  guilt  and  pu- 
nishment of  all  his  sins.  He  is  the  author  of  eternal  salvation  only 
to  those  who  obey  him. 

Ah  sinner,  whosoever  thou  art,  how  many  soever  thy  sins  are  5. 
this  day,  in  the  name  of  the  great  God,  I  do  tender  Jesus  Christ 
unto  thee.  And,  as  thou  tenderest  the  life  and  happiness  of  thine 
own  soul,  refuse  him  not ;  but  stir  up  thyself  to  accept  of  him, 
both  in  his  person,  and  in  all  his  offices.  Say,  the  Lord  Jesus 
Christ  shall  be  my  Prophet,  I  will  in  all  things,  labour  to  be  taught 
and  instructed  by  him.  And  he  shall  be  my  King,  I  will  give  him 
the  supremacy,  I  will  resign  up  myself  wholly  to  his  dominion, 
in  all  things  to  be  ordered  and  governed  by  him.'  And  he  shall 
be  my  Priest,  he  shall  answer  to  God,  and  make  an  atonement 
for  me ;'  I  will  rest  upon  his  perfect  righteousness,  and  all-suffi- 
cient sacrifice,  offered  upon  the  cross  for  life  and  salvation. 

Though  thou  hast  hitherto  been  a  great  sinner,  yet,  if  now 
thou  wilt  abandon  thy  sins,  and  this  embrace  Jesus  Christ  5  thou 
shalt  have  him  given  to  thee,  and  all  thy  sins  freely  forgiven  thee. 
Oh  why  wilt  thou  neglect  so  great  salvation  :  Odo  not  defer  the 
doing  of  it  one  day  longer  !  But  to-day,  even  now,  that  Christ  is 
freely  offered  unto  thee,  resolve  to  receive  him. 

VI.  Engage  thyself,  by  an  express  and  solemn  covenant  unto 
God,  to  abandon  thy  former  sins,  and  sinful  course  of  life  ;  and 
to  serve  him  in  holiness  and  newness  of  life,  all  the  remaining  part 
of  thy  days. 

There  is  a  two-fold  covenanting  with  God. 

1.  One  is  chiefly  in  and  with  the  heart,  which  consisteth  in  a 
sincere  closing  with  God  in  Christ,  and  surrendering  up  ourselves 
unto  him,  to  be  his  faithful  servants. 

2.  The  other  is  expressed  by  the  tongue  and  writing,  whe>i  # 

9 


66       Means  on  our  Part  for  the  attaining  of  Regeneration. 

man,  by  words  of  writing,  doth  express  his  covenant  with  Cod. 
engaging  himself,  as  to  give  a  bill  of  divorce  to  his  former  lusts  ; 
so,  to  give  up  himself  to  God  in  Christ,  to  live  in  an  holy  confor- 
mity to  his  will- 

Now  it  is-  this  latter  way  of  express  and  solemn  covenanting,- 
that  I  would  commend  unto  you. 

God  in  the  covenant  he  makes  with  as,  promiseth  expressly  to 
be  our  God  and  to  take  us  for  his  people,  saying,  /  will  be  your 
God,  and  you  shall  be  my  people.  Must  it  not  then  needs  be  our 
duty,  to  make  an  express  covenant  with  God,  promising  to  lake 
him  for  our  God,  and  to  engage  ourselves  to  be  his  faithful  peo- 
ple 1  And  certainly,  it  cannot  but  be  our  duty  to  do  that  by  our- 
selves at  age,  which  we  did  by  our  parents  at  baptism  :  For,  though 
then  we  were  entered  into  the  covenant  of  God  by  out  parents, 
yet  their  consent  and  dedication  will  serve  our  turn  no  longer, 
than  till  we  come  to  age,  and  natural  capacity  to  consent  and  co- 
venant for  ourselves.  So  that,  our  first  baptismal  dedication, 
without  our  own  actual  consent,  and  personal  dedication  of  our- 
selves to  God  in  Christ,  will  avail  us  little.  I  grant  indeed,  that 
this  explicit  engaging  ourselves  to  God  in  express  words  or  wri- 
ting, is  not  absolutely  necessary  to  salvation.  For,  if  any  person 
close  entirely  and  sincerely  with  Godf  his  state  is  thereby  safe, 
although  he  doth  not  thus  express  himself.  But  yet,  this  express 
and  personal  covenanting  with  God  before-mentioned,  may  be  of 
singular  use  to  a  Christian  to  mind  him  of,  and  quicken  him  to 
duty,  and  establish  him  in  the  ways  of  God,  and  cause  him  to  be 
more  watchful,  and  strengthen  him  against  temptation,  and  by  all, 
to  raise  to  himself  a  foundation  of  true  and  solid  peace  and  comfort. 

For  your  better  direction  therein,  1  shall  briefly  shew  you  : 

I.  '  What  is  to  be  done  before  you  make  this  covenant-' 

II.  '  How  it  ought  to  be  performed.' 

III.  '  What  duties  are  required  of  you  after  the  performance 
of  it.' 

I.  For  the  first,  What  is  to  be  done  before  you  make  this  co- 
venant. '  Study  well  the  terms  and  conditions  of  your  covenant  ;* 
examine  your  own  hearts,  whether  you  find  a  willingness  in  your- 
selves, to  renounce  and  forsake  your  former  3ins,  and  sinful  course 
of  life,  and  to  set  upon  a  new  course,  to  turn  over  a  new  leaf,  to 
be  more  conscionable  in  the  discharge  of  the  duties  ofyourplacesT 
callings,  and  relations.  Search  yourselves,  whether  you  are  wil- 
ling to  receive  Christ  in  all  his  offices,  not  only  as  your  Priest,  to 
be  saved  by  him,  but  likewise  as  your  Prophet,  to  be  taught  and  in- 
structed by  him ;  yea,  as  your  Lord  and  King,  to  be  ruled  and 
governed  by  him.  Whether  you  can  lay  yourselves  at  the  feet  of 
Christ ;  and  be  content  to  run  all  hazards  with  him,  to  take  up 
your  cross,  and  deny  your  dearest  lust ;  and  whatsoever  stands  in 
competition  with  him.. 


Means  on  our  Part  for  the  attaining  of  Regeneration*       67 

II.  For  the  manner,  '  How  this  duty  ought  to  be  performed.' 

1 .  '  Be  earnest  with  God  in  prayer,  that  he  would  prepare  your 
heart  for  such  a  solemn  business,  by  giving  you  suitable  affections 
thereunto  ;  and  that  he  would  graciously  accept  both  your  person 
and  your  service :  and,  by  his  holy  Spirit,  strengthen  and  assist 
you  in  the  performance  thereof. 

2.  '  You  must  covenant  absolutely,  without  any  secret  exception 
•or  reservation.'  Too,  too  many  Christians  herein  exceedingly  de- 
ceive their  own  souls  ;  they  will  promise  to  abandon  the  service  of 
the  devil,  the  world,  and  the  flesh ;  and  to  resign  up  themselves 
to  God  and  his  service  ;  but,  it  must  be  with  this  proviso,  that 
(hey  may  be  indulged  in  such  a  beloved  lust,  or  to  live  in  the  prac- 
tice of  such  a  profitable  sin,  saying  with  Naaman,  'Therein  the 
Lord  be  merciful  unto  thy  servant  /  whereby  they  plainly  discov- 
er the  hypocrisy  of  their  hearts. 

3.  '  It  must  be  done  with  sincerity  and  uprightness  of  heart.' 
That  which  the  beloved  disciple  John  saithof  love,  1  John  iii.  18. 
Let  us  not  love  in  word  only,  and  in  tongue,  but  in  deed,  and  in  truth : 
the  same  may  I  say  concerning  this  present  work,  '  Let  us  not 
covenant  in  words  only  with  our  tongue,  but,  as  in  deed,  so,  in 
truth  ;  that  is,  sincerely  from  the  heart,  lest  otherwise  we  take  the 
name  of  God  in  vain.  If  a  man  ought  to  be  cordial  in  any  thing, 
surely  then  in  this  solemn  transaction  with  God,  who  is  the  search- 
er of  all  hearts,  and  knows  not  only  the  thoughts  and  imagina- 
tions of  our  hearts,  but  also  the  ends  and  aims,  the  intentions 
and  purposes  of  our  hearts,  in  all  our  actions. 

4.  '  Make  thy  covenant  under  the  condition  of  God's  help  and 
assistance,  it  being  He  only,  who  makes  us  able,  as  to  will,  so  to 
do,  of  his  good  pleasure,  Phil.  ii.  13.'  And  therefore,  make  thy 
covenant  with  confidence  on  the  assistance  of  God's  Spirit,  to  ena- 
ble thee  to  keep  it,  suspecting  thine  own  weakness.  Peter's  pur- 
pose was,  questionless,  sincere,  and  his  resolution  good ;  but, 
self-confidence  was  his  fault :  he  presumed  too  much  upon  his 
own  strength,  which,  that  he  might  the  better  discern,  he  was 
left  to  himself.  Vow,  therefore,  and  covenant  in  the  name  of 
God,  and  thou  wilt  find  ability  to  perform  it. 

5. '  Write  the  covenant  with  thine  own  hand,  and  then  read  it 
over  and  over  again,  that  thou  mayest  thoroughly  understand  the 
matter,  and  terms  thereof,  and  thereupon  leave  thine  unfeigned 
assent  and  consent  thereunto.' 

6.  Set  upon  the  work  with  all  possible  seriousness,  as  being  a 
business  of  the  greatest  importance,  upon  which  thine  eternal  life 
and  salvation  dependeth ;  and  therefore  set  thyself  as  in  the  pre- 
sence of  God,  call  up  the  most  earnest  of  thy  thoughts,  rouse  up 
all  the  powers  of  thy  soul,  and  command  them  to  the  work  :  and 
then,  upon  thy  knees  make  thy  covenant  with  God,  in  these,  or 
the  like  words. 


63       Means  on  our  Part  for  the  attaining  of  Regeneration. 

BLESSED  God  !  thou  art  the  only  true,  and  living  God, 
who  hast  made  all  things,  and  man  in  a  more  special  manner  for 
thyself:  and  when,  by  his  wilful  transgressing  thy  covenant,  he 
had  thrown  himself  into  a  state  of  sin  and  misery,  wherein  no  eye 
pitied  him,  then  wast  thou  pleased  to  compassionate  his  case, 
and  again  to  redeem  him  to  thyself,  by  the  precious  blood  of  thine 
only  begotten  Son,  Jesus  Christ.  I  am  therefore  thine,  O  God, 
by  more  than  a  single  title  :  thine,  both  as  made,  and  redeemed 
by  thee  :  and  therefore,  ought  to  have  given  up  myself  entirely, 
to  have  loved  and  served  thee,  with  all  my  heart,  and  with  all  my 
soul,  and  with  all  my  strength.  But,  wretch  that  1  am  !  I  have 
willingly  suffered  other  lords  to  have  dominion  over  me.  How 
hath  this  present  evil  world,  and  the  things  here  below,  taken  up 
and  possessed  my  soul !  How  have  the  lusts  of  the  flesh,  and  the 
interest  of  this  carnal  life  commanded  all  mine  affections  !  and  how 
hath  Satan  taken  me  captive  at  his  will !  I  have  not  resisted,  but 
oft  complied  with  his  temptations. 

But  now,  Lord  being,  by  thy  good  Spirit,  convinced  of  the 
evil  and  folly  of  my  ways,  1  desire  seriously,  and  from  my  heart, 
to  acquit  and  abandon  all  these  strange  lords,  to  whom  I  have  hi* 
therto  yielded  myself  in  subjection  ;  and  return  to  thee,  O  Lord, 
as  the  only  fountain  of  being  and  happiness.  And  as  I  am  al- 
ready thine,  by  all  manner  of  right  and  title  ;  so,  also  now  to  be- 
come entirely  thine,  by  my  own  actual  choice,  and  consecration 
of  myself  unto  thee. 

I  do  therefore  now  here  in  thy  presence,  solemnly,  and  in  the 
simplicity  of  my  soul,  renounce  this  vain  and  wicked  world,  with 
all  the  lusts,  and  carnal  interests  of  the  flesh  ;  the  devil  and  all  his 
works  which  Jesus  Christ  came  to  destroy.  And  wholly,  and 
without  reserve,  I  give  up  and  dedicate  myself  unto  thee,  O  God, 
Father,  Son,  and  Spirit,  in  whose  name  I  have  been  baptized. 
Thou,  Lord,  art  my  Creator ;  and  I  here  engage  myself,  to  own 
thee  as  my  only  sovereign,  to  live  in  all  subjection  to  thee  ;  and  to 
be  entirely  at  thy  disposal;,  and  to  take  thee  for  my  only  God  and 
portion? 

I  do  here  also  accept  of  thy  Son  Jesus  Christ,  as  my  only  medi- 
ator, by  whom  I  am  to  be  saved.  I  now  receive  him  in  all  his  of- 
fices, and  for  all  those  ends  and  purposes,  for  which  the  Father 
hath  appointed  him  :  not  only  as  a  Priest,  to  satisfy  and  intercede 
for  the  remission  of  my  sins ;  but  as  the  Shepherd  and  Bishop  of 
souls  ;  the  great  Prophet,  whom  I  am  to  hear  in  all  things  that  he 
shall  say  unto  me  5  and,  as  my  Lord  and  King,  to  submit  to  his 
laws  and  government,  that  he  alone  may  rule  in  my  heart,  and 
subdue  my  lusts  ;  and  fulfil  in  me  all  the  good  purposes  of  his  will. 

And  to  thee,  holy  Spirit,  I  here  resign  myself ;  and  to  thy  only 
conduct,  to  sanctify,  guide,  and  comfort  me  5  not  willingly  any 
more  to  quench  or  resist  any  of  thy  sacred  motions. 


Means  on  our  Part  for  the  attaining  of  Regeneration.       69 

To  all  this,  I  do  here  in  thy  presence,  O  God,  (who  searchest 
the  heart ;  and  knowest  what  is  in  man)  willingly  subscribe  my 
name,  as  a  witness  against  myself,  if  ever  I  prove  false  in  my  co- 
venant ;  humbly  begging  the  aid  and  assistance  of  thy  grace,  that 
I  may  be  stedfast  and  faithful  therein,  conscientiously  doing,  and 
performing  it  unto  the  end. 

Lord  !  search  me,  and  try  my  heart,  and  if  there  be  any  false 
way  in  me,  discover  it  to  me,  that  I  may  not  be  condemned  with 
the  hypocrites;  but  be  upright,  and  without  guile;  and  in  the 
great  day  may  be  found  blameless,  and  unreproveable  in  thy 
sight.     Amen,  Amen. 

III.  The  duties  required  of  us  after  our  solemn  covenanting 
with  God,  are  briefly  these  ; 

1.  Having  thus  in  truth  and  sincerity,  with  all  possible  reve- 
rence and  seriousness,  made  thy  covenant  with  God,  set  thy  hand 
thereunto  ;  and  then  lay  it  up  safe  amongst  thy  choicest  things, 
that  it  may  be  a  standing  memorial  of  thy  solemn  engagement 
unto  God,  often  looking  thereunto. 

2.  '  Make  conscience  of  performing  thy  covenant.'  Having  en- 
gaged thyself  to  renounce  and  abandon  thy  former  lusts,  and  sin- 
ful courses,  stand  not  dallying  with  them,  but  speedily  reject  them 
with  detestation.  If  wicked  companions  have  had  too  much  of 
thy  converse  and  intimacy ;  now  break  off  society  with  them,  If 
thou  hast  lived  in  the  omission  of  any  known  duty,  as,  of  secret 
and  family  prayer,  of  reading  the  scriptures,  or  the  like  ;  now, 
set  upon  the  practice  of  them,  and  be  sure  thou  perform  them  in 
a  serious  and  spiritual  manner,  serving  God  in  spirit  and  truth. 
Hereby  wilt  thou  have  a  comfortable  evidence,  that  thou  hast  in 
truth  renounced  the  devil,  the  world,  and  the  sinful  desires  of  the 
flesh ;  and  hast  devoted  and  given  up  thyself  to  be  the  Lord's,  in 
sincerity.  For,  then  is  the  resignation  of  ourselves  unto  God  done 
in  truth,  when  it  doth  engage  us  presently  to  the  performance,  of 
what  we  have  vowed  and  covenanted. 

3.  '  Oft  call  to  mind  thy  solemn  covenant  made  to  God,  espe- 
cially when  thou  art  present  at  other's  baptism,  and  at  the  sacra- 
ment of  the  Lord's  supper;'  frequent  meditation  thereof,  is  a 
special  means  to  keep  it  fresh  in  memory  :  and  a  fresh  remem- 
brance of  it,  will  put  life  into  thy  conscience,  and  stir  thee  up  to 
a  conscionable  performance  thereof. 

4.  When  thou  art  tempted  to  any  sin,  bring  that  sin  to  the 
touchstone  of  thy  covenant,  and  search  whether  it  be  not  against 
it.  This  will  be  a  special  means  to  make  thee  oft  to  think  of  thy 
covenant,  and  to  be  more  careful  in  keeping  it,  and  in  resisting 
temptations  against  it. 


70       Means  on  our  Part  for  the  attaining  of  Regeneration* 


CHAP.  XIII. 

Other  Means  on  our  part  to  be  performed  for  attaining  of  Regene* 

ration. 

VI.  WITH  patience  to  wait  upon  Christ,  in  the  use  of  his 
ordinances,  especially  the  word  and  prayer. 

1 .  '  Frequent  the  ministry  of  the  word,  where  the  Spirit  of  God 
useth  to  breathe.'  The  Spirit  is  the  principal  worker  of  this  great 
work,  as  our  Saviour  expresseth,  John  iii.  5,  6.  And  the  ministry 
of  the  word,  is  the  ordinary  means  and  instrument,  which  the 
Spirit  of  God  useth  for  the  effecting  hereof.  The  Spirit  of  God 
breathes  not  in  an  ale-house,  or  in  a  tavern,  or  play-house  ;  but 
m  the  ministry  of  the  word.  Whereupon,  the  Apostle  Paul  calls 
it,  Phil.  ii.  16.  The  word  of  life,  by  which  our  souls  are  quickened : 
and,  the  Apostle  Peter,  the  seed  of  regeneration,  by  which  we  are 
new  bom,  1  Pet.  i.  23.  Attend  therefore  unto  the  ministry  of  the 
word,  as  the  ordinance  of  God,  upon  which  his  blessing  is  pro- 
mised ;  use  it  in  obedience  to  his  command,  in  hope  of  his  bles- 
sing, and  with  desire  to  profit  thereby. 

And,  for  thine  encouragement,  know,  '  That  as  dead  a  soul  as 
thine,  hath  been  quickened  by  the  Spirit  of  God,  as  it  hath  been 
attending  upon  the  ministry  of  the  word  :  as  hard  an  heart  as 
thine  hath  been  softened  :  as  profane  an  heart  hath  been  sancti- 
fied :  as  carnal  and  corrupt  an  heart  hath  been  changed  and  re- 
newed.' And  who  knoweth,  but,  while  thou  art  attending  upon 
God  in  his  way,  his  Spirit  may  breathe  upon  thee  ;  and  so  quick- 
en thy  dead  heart,  mollify  thine  hard  heart,  sanctify  thy  profane 
heart;  yea,  renew  and  change  thy  totally-corrupted,  and  carnal 
heart,  wherein  consisteth  the  work  of  regeneration. 

And  when  thou  nearest,  attend  to  it,  as  to  a  message  sent  from 
God,  concerning  thine  everlasting  salvation.  And  be  often  calling 
it  to  remembrance,  whereby  it  will  take  the  deeper  impression  upon 
thine  heart.  And  though,  for  the  present,  thou  find  not  the  be- 
nefit thou  expectest,  yet,  wait  still  upon  the  ordinance.  The  lame 
man,  who  lay  long  at  the  pool  of  Bethesda,  at  last  was  cured. 

2.  '  Be  much  in  reading  the  word  of  God,  and  such  practical 
books  as  may  help  thee  in  understanding,  and  applying  it.'  This 
must  not  thrust  out  preaching ;  yet,  it  is  an  excellent  means  of 
grace  in  its  own  time  and  place,  as  very  many  have  found  by  their 
own  experience.  For,  as  the  Psalmist  speaketh,  The  law  of  the 
Lord  is  perfect,  converting  the  soul,  Psalm  xix.  7. 

Luther  confesseth  of  himself,  '  that  he  was  changed  and  renew- 
ed, upon  the  reading  the  scriptures  :  and  therefore  professed,  he 
would  not  part  with  one  leaf  of  the  Bible,  for  ail  the  world.'  For, 
in  the  scriptures,  there  is  a  clear  revelation  of  the  way  and  means 


Means  on  our  Part  for  the  attaining  of  Regeneration,       71 

of  salvation  "by  Jesus  Christ ;  therein  is  contained  the  covenant  of 
grace,  and  the  laws  of  heaven,  according  to  which,  we  must 
square  all  our  actions. . 

3.  '  Pray  unto  God  for  the  change  of  thine  heart,'  beg  of  him, 
that  he  would  be  pleased,  by  his  Spirit,  to  regenerate  thee,  to 
plant  his  image  in  thy  soul,  that  thou  mayest  become  a  new  crea- 
ture. What  the  Apostle  James  saith  of  wisdom,  James  v.  1.  is 
true  of  all  grace,  If  any  one  lack  it,  let  him  ask  it  of  God,  thatgivetk 
to  all  men  liberally,  and  npbraideth  not,  and  it  shall  be  given  him. 

Oh  !  therefore  beseech  him  to  open  thine  eyes,  and  shew  thee 
how  sad  and  deplorable  thy  condition  is,  so  long  as  thou  continu- 
est  in  the  state  of  unregeneracy,  that  thou  mayest  be  truly  sensible 
thereof  ;  that  he  would  shew  thee  the  excellency  and  necessity  of 
a  new  birth,  that  thine  heart  may  be  raised  up  in  some  earnest 
longing  desires  after  the  same  :  that  he  would  vouchsafe  unto  thee 
his  holy  Spirit,  which  may  quicken  thy  dead  soul,  and  renew  it 
after  the  image  of  God,  in  righteousness  and  true  holiness.  And, 
in  thy  prayers,  plead  the  promise  of  God,  to  give  his  Spirit  to  those 
who  ask  him.  That  thy  prayer  for  a  new  birth  may  the  better  speed. 

1.  '  Be  earnest  therein.'  Pray  with  all  thine  heart,  and  with 
all  thy  might,  with  the  highest  intention  of  affection.  If  thou 
wouldst  be  a  prevailing  Israel,  thou  must  be  a  wrestling  Jacob  ; 
wrestle  with  God  in  prayer,  for  it  is  the  fervent  prayer  only,  that 
is  effectual. 

2.  '  Be  uncessant  in  thy  prayers^  as  one  that  will  take  no  nay, 
nor  give  over,  till  thou  find  the  work  wrought  in  thy  soul.'  Be 
as  importunate  with  God,  as  the  widow  was  with  the  unjust  judge. 
For  God  loveth  importunity. 

■Obj.  But  some  are  apt  to  object  and  say,  How  can  I  pray  with- 
out the  Spirit  ? 

A.  Put  thyself  upon  the  duty  of  prayer,  and  who  knoweth,  but 
thou  mayest  soon  feel  and  find  the  assistance  ofGodh  Spirit  in  the 
performance,  thmigh  thoufndest  it  not  in  the  entrance  of  thy  duty. 
4  Go  therefore  unto  God  in  prayer,  spread  before  him  thy  wretch- 
ed, miserable  state  and  condition,  plead  thy  miserable  necessity, 
the  dreadfulness  of  thy  present  state,  how  much  better  it  had  been, 
that  thou  hadst  never  been  born,  than  not  to  be  born  again.'  And 
then  waiting  for  the  assistance  of  the  Spirit ;  be  earnest  and  im- 
portunate with  God,  that  he  would  not  let  thee  live  a  day  longer 
in  thine  unregenerate  state,  lest  death  should  find  thee  therein, 
and  then  thou  perish  everlastingly. 

Obj.  Some  I  know,  do  question,  whether  carnal  or  unregene- 
rate men,  may  be  put  upon  that  duty  of  prayer,  because  the  scrip- 
ture saith,  Prov.  xv.  8.  that  the  Sacrifice  of  the  wicked  is  an  abomi- 
nation to  the  Lord  ;  and,  that  God  heareth  not  sinners. 

A.  1.  '  The  scripture  gives  us  warrant  to  press  carnal  and  un- 
regenerate men  upon  the  duty  of  prayer.'     For,  at  the  time  when 


72       Means  on  our  Part  for  the  attaining  of  Regeneration. 

Peter  told  Simon  Magus,  That  he  was  in  the  gall  of  bitterness,  and 
in  the  bond  of  iniquity  ;  then  he  pressed  him  to  pray  unto  God, 
saying,  Repent  of  this  thy  wickedness,  and  pray  unto  God,  if  per- 
haps the  thought  of  thine  heart  may  he  forgiven  thee,  Acts  viii.  22. 

2.  '  We  do  not  exhort  men  to  pray,  and  still  hold  themselves 
resolved  to  continue  in  their  wicked  and  ungodly  courses  ;  such 
prayer  indeed  would  be  an  abomination  :'  but,  to  resolve  upon 
turning,  and  so,  to  go  to  the  Lord,  for  his  grace  to  assist,  and  ac- 
cept them.  And  therefore,  saith  Peter  to  Simon  Magus,  Repent 
of  this  thy  wickedness^  and  so,  pray  for  pardon. 

And,  in  thine  own  prayers,  call  in  the  help  of  other  men's  pray- 
ers ;  beg  of  them,  that  in  their  prayers  they  would  be  mindful  of 
thee,  and  of  thy  condition  ;  that  they  would  be  earnest  with  God 
on  thy  behalf,  that  he  would  make  thee  a  new  creature,  by  en- 
dowing thee  with  true,  saving,  sanctifying  graces.  The  jailor's 
conversion  is  set  down  as  the  consequent  of  the  Apostle's  prayers. 
Not  only  their  deliverance  out  of  his  prison,  but  his  deliverance  out 
of  the  deviPs  prison,  is  set  down  as  a  fruit  of  their  prayers.  To 
thine  own  prayers  therefore,  call  in  the  help  of  other  men's  prayers. 

VII.  '  When  either  in  hearing,  reading,  praying,  or  at  any 
other  time,  thou  feelest  any  motions  of  God's  Spirit  in  thy  soul, 
and  conscience,  make  much  of  them,  surrender  up  thyself  there- 
unto ;  presently  turn  those  motions  into  resolutions  ;  and  those  re- 
solutions into  endeavours.'  Let  not  the  motions  of  God's  Spirit, 
be  nipped  in  the  bud,  but  nourish  and  cherish  them,  that  they  may 
bring  forth  good  fruit.  Are  they  motions  tending  to  the  working 
in  thee,  a  loathing  and  abhorring  of  thy  former  sinful  lusts  ?  se- 
cond those  r,-  tions  with  strong  resolutions,  to  leave  and  forsake 
ihem  for  the  time  to  come,  at  least,  so  to  strive  against  them,  as 
they  may  not  rule  and  reign  in  thee,  as  formerly  they  have  done. 
Are  they  motions  tending  to  the  stirring  thee  up  to  any  good  duty 
omitted  ?  Oh  turn  those  motions  into  performances,  and  presently 
fall  upon  the  practice  of  those  duties,  whether  it  be  praying  in 
thy  closet,  or  in  thy  family,  or  such  like. 

Doth  the  Spirit  of  God  beam  any  light  from  the  word  into  thine 
understanding  5  whereby  thou  art  more  thoroughly  convinced  of 
thy  miserable  condition  by  nature,  of  the  excellency  of  the  new- 
birth,  of  the  necessity  thereof  unto  salvation  ?  Labour  to  im- 
prove this  light  to  the  stirring  up  in  thee  an  earnest,  longing  de- 
sire after  the  work  of  regeneration.  Hath  the  Spirit  of  God,  in 
a  sermon,  so  convinced  thee  of  some  gross,  scandalous  sin,  or 
sins,  that  thou  art  pricked  at  the  heart,  and  deeply  humbled  un- 
der the  sense  and  apprehension  of  them  ?  Oh  content  not  thyself 
with  some  sudden  pangs  of  affection !  but  forthwith  go  into  some 
secret  place,  and  there  take  the  advantage  of  thy  present  relenting 
frame  of  heart,  for  the  more  free  and  full  confessing  of  thy  sins 
'unto  God,  and  engaging  thyself  by  a  solemn  covenant  unto  him, 


Means  on  our  Part  for  the  attaining  of  Regeneration.       13 

to  be  more  watchful  over  thyself,  as  against  thy  former  lewd  and 
wicked  courses,  so  against  the  occasions  leading  thereunto. 

Ah  sinner !  it  will  be  thy  wisdom  carefully  to  observe,  and  di- 
ligently to  improve  all  the  motions  and  stirrings  of  God's  Spirit  in 
thy  soul  and  conscience,  by  seconding  the  work  of  his  holy  Spirit 
in  thee.  Lose  not  the  v/ind  and  tide  :  the  wind  may  lie,  the  tide 
may  turn,  and  where  art  thou  then  ?  'twill  be  hard  rowing  against 
wind  or  tide.  Thou  little  thinkest  what  advantage  such  motions 
wisely  improved  may  be  to  thy  soul,  and  what  prejudice  the 
slighting  and  neglecting  of  them  may  be  unto  thee :  for  aught 
thou  knowest,  thine  eternal  happiness  or  misery  may  depend 
upon  the  improving  or  slighting  the  same. 

VIII.  '  Be  much  in  the  company  of  the  godly,  walk  with  them 
who  walk  with  God.'  He  that  walketh  with  the  wise,  shall  be 
more  wise  :  He  that  walketh  with  the  humble,  shall  be  more  hum- 
ble :  he  that  walketh  with  the  holy,  shall  learn  holiness.  As 
there  is  no  greater  hindrance  to  the  work  of  Christ,  than  the  so- 
ciety of  the  wicked ;  so  there  is  no  greater  furtherance  to  it, 
than  the  society  of  those  who  fear  God  :  for  there  is  none  who 
will  be  so  ready  to  pity  and  compassionate  you,  to  counsel  and 
direct  you  in  the  way  to  heaven,  as  these  :  none  so  ready  to  pro- 
voke and  egg  you  on  unto  godliness,  to  encourage  and  cheer  you 
up  when  you  do  well,  and  to  reprove  you  when  you  do  amiss, 
as  these  :  none  so  ready  to  communicate  their  experiences  to  you. 
*  O  come,  say  they,  and  we  will  tell  you  what  the  Lord  hath 
done  for  our  souls.'  So,  that  in  the  company  of  the  godly,  there 
is  much  good  to  be  got ;  they  being  like  lanthorns  which  dis- 
perse their  light  round  about. 

Qh  Christians  !  encourage  poor  sinners  to  come  among  you  ; 
let  your  discourses  be  practical  sermons  ;  let  your  ways  be  living 
copies  of  that  holy  doctrine  which  you  have  received  ;  let  your 
conversation  be  full  of  love,  life,  pity,  compassion  towards  them ; 
be  ready  to  teach,  counsel,  encourage  and  help  them  on  after  the 
Lord.  Teach  not  sinners  to  say  (by  the  barrenness,  and  unsavo- 
riness  of  your  lives)  '  there  is  no  more  of  God  to  be  gotten  in  the 
dwellings  of  the  righteous,  than  in  the  tents  of  wickedness.' 

Thus  have  I  shewed  you  the  means  on  your  part  to  be  perform- 
ed for  the  furthering  the  new-birth,  and  the  work  of  regeneration 
in  your  souls.  And  now  give  me  leave  to  propound  one  question 
to  you  :  '  Are  you  resolved  with  the  grace  and  assistance  of  God, 
speedily  to  put  yourselves  upon  the  practice  of  these  directions, 
or  no  ?'  If  you  think  these  things  more  than  necessaiy,  and  are 
ready  to  say,  What  need  so  much  ado  ?  as  if  without  so  much 
hearing,  so  much  reading,  so  much  praying,  and  the  like,  there 
were  no  hope  of  regeneration,  and  salvation  !  you  may,  then  sit 
down  and  take  your  ease.  But,  know  for  certain,  that,  without 
a  conscionable  use  of  these  means,  you  are  like  to  fall  short,  as 

10 


74  Objections  against  the  Use  of  Means,  Answered. 

of  regeneration  here,  so  -  of  salvation  hereafter.  For,  where 
God  hath  appointed  means,  he  doth  not  ordinarily  work  without 
them ;  and  therefore,  if  you  will  not  use  GocVs  means,  no  won- 
der if  you  go-  without  his  grace. 

I  beseech  you  for  the  sake  of  your  precious  souls,  do  not  wil- 
fully refuse  to  be  happy,  do  not  wittingly  plunge  your  souls,  into 
everlasting  miseries.  Be  willing  to  be  happy,  awaken'  your 
sleepy,  stir  up  your  lazy  hearts  to  be  doing.  Heaven  is  not 
gotten  with  a  wish,  everlasting  glory  is  worthy  your  utmost 
pains-,  and  will  not  be  gotten  Without  it. 

What  say  you  after  all  that  hath  been  said  ?  Are  you  willing  to 
be  converted  ?  to  become  new  men,  and  to  take  up  a  new  course  ? 
5f  you  are  not  yet,  when  will  you  ?  Are  you  content  to  die  in  your 
present  state  1  If  you  were  now  breathing  out  your  last,  and  just 
passing  into  another  world,  would  you  not  wish  you  had  hearken- 
ed to  counsel  ?  Though  thou  wilt  live  the  life,  yet  art  thou  con- 
tent to  die  the  death  of  the  obstinate  and  hardened  ?  Be  not  brutes 
and  madmen.  If  Christ  be  best  at  death  ;  if  holiness  will  be  best 
at  last ;  if  you  know  and  believe  that  when  you  come  to  die,  you 
shall  wish  you  had  made  Christ  sure :  then  sure  your  standing 
out  against  Christ  now,  your  refusing  grace  now,  is  the  first-born 
of  follies.  O  be  wise !  consider  what  is  before  you  -7  Christ  and 
the  world,  holiness  and  sin,  life  and  death,  choose  now  for  your- 
selves ;  and  if  you  will  be  advised,  let  your  this  dayrs  choice  be 
the  same,  which  you  are  resolved  shall  be  your  dying  choice. 
If  you  would  not  choose  to  die  in  your  sins,  to  die  drunkards,  to 
die  adulterers,  to  die  scoffers,  to  die  unbelievers,  live  not  out 
this  dav  in  such  a  dreadful  state. 


Several  Objections  of  carnal  and  unregenerate  Men  against  the  use 
of  the  foremenlioned  means,  answered. 

HAVING  shewed  the  means,  I  come  now  to  answer  the  ob- 
jections, which  many  carnal  men  pretend  against  the  use  of  them, 
in  order  to  a  new-birth. 

Obj.  1.  Some  are  ready  tc  object  and  say,  '  These  are  indeed 
likely  means,  but  they  find  neither  strength,  nor  ability,  to  set 
upon  the  practice  of  men.' 

.#.1.1  would  ask  thee,  Whether  thou  canst  in  truth  say  thou 
hast  not  been  wanting  to  thyself  in  such  things  as  were  within  thy 
power  and  strength  ?  Hast  thou  not  as  much  power  to  go  into  the 
house  of  God.  as  into  an  ale-house  ?  to  read  the  holy  Scriptures, 
as  play-books  and  pamphlets  ?  to  associate  thyself  with  the  godly. 


Objections  against  the  Use  of  Means,  Answered,  75 

as  with  the  wicked  and  profane  ?  Canst  not  thou  take  up  a  resolu- 
tion, to  abandon  thine  old  sinful  lusts,  and  to  set  upon  a  new 
course  of  life?  Certainly  if  thou  hast  been  wanting  to  thyself  in 
these  and  such  like  things,  this  objection,  taken  from  thine  own 
inability,  is  but  an  idle  excuse,  and  argues  rather  thine  unwilling- 
ness, than  inability ;  and  know,  that,  in  the  last  and  great  day, 
thou  wilt  be  damned,  not  so  much  for  thy  want  of  power,  as  for 
thy  want  of  will. 

2.  If  thou  wilt  but  put  thyself  upon  the  use  of  means,  thou  dost 
not  know  what  strength  thou  mayest  receive  from  God,  and  what 
may  be  the  issue  thereof.  While  Peter  was  preaching,  the  Holy 
Ghost  fell  on  all  them  that  heard  the  word,  Acts  x.  44.  And  for 
ought  thou  knowest,  whilst  thou  art  attending  upon  the  Ministry 
of  the  Word,  or  praying  unto  God,  the  Holy  Ghost  may  fall  ■on 
thee,  and  make  thai  ordinance  effectual  for  thy  regeneration  and 
salvation,  And  there  put  thyself  upon  the  use  of  means  ;  wait  at 
the  pool ;  thou  knowest  not  how  soon  the  Spirit  may  come  and 
move  upon  thy  soul.  For  God  doth  usually  meet  with  those  who 
seek  him. 

Obj.  2.  '  I  fear  I  am  not  elected,  and  therefore  conceive  it  al- 
together fruitless  for  me  to  labour  in  the  use  of  any  means  for  this 
new-birth.  Oh !  could  I  be  assured  of  my  election,  then  should  I 
with  comfort  and  confidence  labour  after  it.' 

A,  1.  Election  is  a  secret  thing,  and  belongeih  unto  God ;  ac- 
cording to  that  of  Moses,  Secret  things  belong  unto  the  Lord  our  God, 
but  things  which  are  revealed  belong  unto  us,  Deut.  xxix.  29.  and 
therefore  trouble  not  thyself  with  God's  secret  will,  but  follow  his 
revealed  will.  Apply  thyself  seriously  and  cordially  to  the  use  of 
the  means  God  hath  sanctified  for  thy  regeneration  ;  and  from 
thence  thou  mayest  gain  some  comfortable  evidence  of  thine  elec- 
tion. 

2.  Consider,  though  it  be  the  duty  of  every  Christian  to  give 
all  diligence  to  make  his  calling  and  election  sure  ;  yet,  no  man 
can  know,  and  be  assured  of  his  election,  till  he  be  regenerated 
by  the  Spirit  of  God ;  therefore,  the  not  knowing  thine  election 
should  be  so  far  from  keeping  thee  off  from  applying  thyself  to  the 
means  of  regeneration,  as  it  should  rather  be  an  argument  to  press 
thee  thereunto  :  for  by  thy  regeneration  thou  mayest  know  thine 
election.  The  eternal  decrees  of  God  are  only  made  known  a 
posteriori,  from  their  effects,  one  whereof  is  regeneration :  find 
this,  and  thou  needest  not  doubt  of  thine  election. 

3,  Wilt  thou  not  plough  nor  sow,  because  thou  knowest  not 
whether  God  hath  determined  thee  an  harvest?  Thou  wilt  say, 
I  am  sure  I  shall  not  reap,  if  I  sow  not ;  there  is  hope  of  a  harvest, 
if  there  be  a  seed-time  :  and  therefore  I  will  adventure  to  sow 
whatever  the  issue  may  be.     And  wilt  thou  not  be  as  wise  for  thy 


Y6  Objections  against  the  Use  of  Means,  Answered. 

soul,  as  for  thy  body  ?  Because  thou  art  not  sure  of  thine  elec- 
tion, wilt  thou  make  thy  damnation  sure  ? 

Obj.  3.  '  Ah !  I  am  too  unworthy  to  partake  of  so  great  a  mer- 
cy :  there  is  nothing  in  me  to  move  God  to  work  grace  in  me,  and 
therefore  why  should  I  trouble  myself  about  it  V 

A.  1 .  '  Consider  God's  grace  is  every  way  so  free  that  the  mer- 
cy which  he  vouchsafeth  to  any  of  his  creatures,  is  altogether  of 
himself,  and  from  himself.'  He  respecteth  his  own  goodness, 
not  our  unworthiness,  in  the  mercies  which  he  conferreth  :  if 
none  shall  obtain  grace  but  the  worthy,  who  then  can  be  saved  ? 

2.  Consider,  that  no  man  before  his  regeneration  could  ever 
find  any  worthiness  in  himself  why  he  should  partake  of  that  mer- 
cy. What  was  there  in  Manasseh  ?  or  Zaccheus  ?  or  in  Mary 
Magdalene  ?  or  in  Paul,  before  their  conversion  1  Surely  none  at 
all.  Nay,  there  is  never  a  child  of  God  or  earth  ;  or  in  heaven, 
but  had  as  much  unworthiness  before  his  regeneration,  as  thou 
now  hast.  Why  then  doth  the  sight  and  apprehension  of  thine 
Unworthiness  put  thee  out  of  all  hope  of  obtaining  the  same  1 

3.  '  Consider,  that  the  sense  of  thine  unworthiness  is  some  de- 
gree of  worthiness ;  yea,  it  is  the  greatest  worthiness  thou  canst 
attain  unto.'  And  none  ever  found  greater  mercy  from  God,  than 
they  who  have  been  most  sensible  of  their  unworthiness.  Instance 
the  woman  of  Canaan,  who  acknowledged  herself  to  be  no  better 
than  a  dog,  yet  received  this  answer  from  Christ,  Oh  woman  ! 
great  is  thy  faith,  be  it  unto  thee,  even  as  thou  zoilt,  Mat.  xv.  27* 
So  likewise  the  Publican,  Avho  was  conscious  to  himself  of  so  much 
unworthiness,  that  he  stood  afar  off,  and  durst  not  lift  up  his  eyes 
unto  heaven,  but  smote  upon  his  breast,  saying,  God  be  merciful 
unto  me  a  sinner  ;  yet,  as  the  text  noteth,  Luke  xviii.  1 3 ;  He  went 
away  justified  rather  than  the  Pharisee,  who  was  puffed  up  with  a 
conceit  of  his  own  righteousness. 

Obj.  4.  Some  object  the  number  and  the  heinousness  of  their 
sins.  Oh  they  are  such  vile  and  wretched  sinners,  that  they  can- 
not expect  so  great  a  mercy  from  God ;  as,  of  a  son  of  Belial  to 
be  made  a  son  of  God,  by  the  work  of  regeneration  ! 

A.  1.  '  Know,  for  thy  comfort,  that  God  hath  embraced,  with 
the  arms  of  his  free  grace,  as  great  and  heinous  sinners  as  thyself.1 
For,  hast  thou  been  an  idolater,  or  murderer  ?  so  was  Manasseh  : 
yet  was  he  received  to  mercy.  Hast  thou  been  a  blasphemer,  or  a 
persecuter  of  the  saints  and  servants  of  God  ?  so  was  Paul ;  and 
yet  he  obtained  mercy.  Hast  thou  been  a  filthy  unclean  person, 
wallowing  and  delighting,  like  a  sow,  in  the  filth  of  sin,  and  mire 
of  sinful  filihiness  ?  So  did  Mary  Magdalene,  and  many  of  the  Co- 
rinthians :  yet  were  they  washed  with  the  blood  of  Jesus  Christ, 
justified  and  sanctified,  1  Cor.  vi.  11.  Hast  thou  been  an  oppres- 
sor, an  extortioner,  who  hast  got  thine  estate  by  over-reaching  thy 
neighbors,  and  grinding  the  faces  of  the  poor  ?  So  did  Matthew 


Objections  against  the  Use  of  Means,  Answered.  77 

and  Zaccheus  ;  who  yet  found  mercy.  Why,  then,  is  there  not 
hope  of  mercy  for  thee  ?  when  grace  hath  embraced  such  great 
and  heinous  sinners. 

Q.  Wilt  thou  say,  Thou  art  a  greater  sinner  than  any  of  these 
forementioned. 

A.  '  This  is  scarce  credible.'  But,  suppose  thy  sins  do  exceed 
the  proportion  of  any  one  thou  canst  find  pardoned  in  scripture ; 
yet  this  were  no  just  ground  of  despair :  because  the  depth  of 
God's  mercy  was  never  yet  fathomed.  God  never  acted  his  mer- 
cy so  far,  but  he  is  able  to  act  it  further :  Greater  sinners  than 
never  yet  were  pardoned,  may  be  pardoned  :  And,  therefore  tho' 
thy  sins  were  more  and  greater  than  the  sins  of  others,  yet  there 
is  hope  of  mercy  for  thee  ;  unless,  by  thine  infidelity,  thou  dost 
exclude  thyself  from  the  same. 

Obj.  5.  Others  object,  They  fear  their  time  and  day  of  grace 
is  past  and  gone,  having  long  stood  out,  and  rejected  many  offers 
of  grace,  and  that  it  is  now  too  late  to  seek  after  the  grace  of  God. 

A.  To  this  I  answer,  '  that  the  slighting  and  rejecting  the  many 
offers  of  grace,  is  very  sad,  yea,  an  heinous  sin,  which  calls  for 
the  deepest  sorrow  and  humiliation.'  This  made  our  Saviour  to 
weep  over  Jerusalem,  because  they  neglected  the  day  of  their 
visitation.     But  yet  know, 

1 .  Christ  hath  several  seasons  of  conversion,  and  regeneration ; 
all  come  not  in  at  the  first  hour  of  the  day,  nor  at  the  sixth  hour ; 
Christ  brings  home  some  to  himself  in  the  latter  end  of  their  lives, 
who  have  all  the  former  part  slighted  and  rejected  his  gracious 
invitations. 

2.  If  thou  art  heartily  sorry  for  thy  former  refusals,  and  dost 
now  unfeignedly  desire  to  close  with  Christ,  I  may,  with  confi- 
dence, say,  Thy  day  of  grace  is  not  past :  For,  those  affections 
wrought  in  thee  by  the  Spirit  of  God  are  gracious  hints  that  he 
intends  thee  good,  if  yet  thou  wilt  accept. 

3.  Thou  who  fearest  thy  day  of  grace  is  past,  know  this,  That 
if  thou  now  findest  in  thyself  a  willingness  to  abandon  thy  former 
lusts  and  corruptions,  and  to  become  a  new  creature,  to  cast  off 
the  devil's  service,  and  to  become  the  servant  of  the  Lord  Jesus, 
thy  day  of  grace  is  not  past. 

I  speak  not  these  things  to  encourage  any  to  defer,  and  put  off 
their  turning  from  their  sins  to  a  farther  day,  upon  a  presumption 
they  shall  have  mercy  at  last ;  beware  of  that  madness.  Thou 
that  wilt  not  to-day,  thy  soul  may  be  in  hell  before  to-morrow. 
But  I  speak  this  to  encourage  old  sinners  to  a  speedy  turning. 
Old  sinner,  it  is  the  last  time  with  thee,  for  aught  thou  knowest, 
thou  art  just  come  to  thy  now  or  never.  And  two  things  I  would 
speak  to  thee. 

1.  It  is  a  great  doubt,  whether  thou,  who  hast  stood  it  out  so 


?&  Objections  against  the  Use  of  Means,  Answered. 

long,  wilt  come  in  now :  fear  and  tremble  ;  few,  very  few  of  those 
that  stand  it  out  to  the  last  hour,  do  come  in  at  the  last  hour :  yet, 

2.  If  thou  wilt,  thou  mayest :  if  in  this  thy  day,  thy  last  day, 
thou  wilt  come  in,  thou  shak  be  saved, 

Obj.  6.  If  once  I  be  regenerate,  and  become  a  new  creature,  I 
shall  never  live  one  merry  day  more  :  then  farewel  all  delights 
and  pleasures !  for,  the  life  of  a  godly  man  is  full  of  uncomfort- 
ableness,  and  sadness. 

A.  1.  True  it  is,  every  regenerate  man  ought  to  renounce  all 
sinful  delights  ;  to  bid  adieu  to  all  unlawful  pleasures  ;  which,  in 
truth,  is  no  bondage ;  but,  rather  a  spiritual  liberty  :  The  bon- 
dage of  a  Christian  is,  '  in  being  a  servant  to  his  sinful  lusts  ;'  and, 
his  liberty,  '  in  being  delivered  from  them,'  The  apostle  be- 
xvails  the  time  when  himself,  and  other  saints  were  foolish,  serving 
divers  lusts  and  pleasures,  Tit.  iii.  3  ;  and  reckons  it  amongst  the 
prime  benefits  they  received  by  the  grace  of  the  gospel,  To  be 
delivered  from  that  slavery  and  bondage. 

2.  Though  every  regenerate  man  ought  to  renounce  all  sinful 
pleasures  and  delights  ;  yet  he  may  in  some  measure,  enjoy  any 
lawful  pleasures,  which  the  creature  affords, 

3,  The  work  of  regeneration  is  so  far  from  depriving  a  man  of 
all  delights  and  pleasures,  that,  there  are  unspeakable  delights  pe* 
culiar  to  the  regenerate  :  They  have  dainties  which  their  Spirits 
feed  upon,  that  the  world  knows  not  of;  A  stranger  doth  not  inter- 
meddle with  their  jay,  Prov.  xiv.  1.  As  they  have  higher  and  more 
noble  principles  than  other  men  ;  so,  they  feed  upon  higher  and 
more  noble  comforts  :  Their  comforts  are  spiritual ;  administered 
unto  their  souls  by  a  special  work  of  the  Holy  Ghost,  who  is  de- 
signed by  the  Father  and  the  Son  to  be  the  Comforter,  to  cheer 
and  revive  the  spirits  of  his  servants.  And,  certainly,  the  com- 
forts and  delights  which  he  conveys  into  the  souls  of  the  regene- 
rate, must  needs  be  soul-satisfying  and  souLravishing  consola- 
tions. What  blasphemy  it  is,  to  affirm,  That  the  joys  of  the  world 
are  better  than  the  joys  of  God  ! 

A.h  sinners  !  what  folly,  then,  hath  bewitched  you,  to  think  it 
greater  pleasure  to  live  in  foolish  sports,  and  fleshly  delights,  than 
in  the  sense  of  God's  love,  and  in  the  believing  thoughts  of  glo- 
ry !  did  you  but  know  the  peace,  and  the  comforts,  the  pleasure 
and  the  joy  which  springeth  from  the  apprehension  of  God's  love, 
and  walking  in  the  ways  of  holiness,  you  would  soon  be  of  another 
mind,  and  take  another  course  than  you  do. 

The  new-birth  is  the  very  beginning  of  a  life  of  peace  and 
comfort  •,  qmd,  the  greatest  pleasantness  is  to  be  found  in  the  ways 
of  holiness.  Solomon,  who  had  experience  of  all  other  pleasures, 
yet  saith  of  the  ways  of  godliness,  Prov.  iii.  17.  Her  ways  are 
ways  of  pleasantness  ;  even  soul-satisfying  pleasantness. 

Obj.  But  some  are  ready  to  object  and  say  :  How  can  the  state 


The  Duties  of  the  Regenerate.  ?3 

of  the  regenerate  be  so  comfortable  and  joyful,  whenas  none  are 
more  afflicted  and  persecuted  than  they ;  In  the  world,  saith  our 
Saviour,  speaking  to  his  disciples,  John  xvi.  32.  ye  shall  have  tri- 
bulation :  and,  saith  the  apostle,  All  that  will  live  godly  in  Christ 
Jesus  shall  suffer  persecution  ;  which  made  Luther  to  say,  A 
Christian  is  a  cross-bearer :  Qui  non  est  Crucianus,  non  est  Chris- 
tianus  ;  Luther  in  Gen.  xxix. 

A.  1.  True  it  is  ;  none  are  more  afflicted  and  persecuted  than 
they;  but,  their  afflictions  and  persecutions  do  not  always  de- 
prive them  of  true  spiritual  joy  and  comfort :  For,  saith  the  Apos- 
tle, Rom.  v.  1,3.  Being  justified  by  faith,  we  have  peace  with  God; 
and  we  rejoice  in  tribulation :  And,  saith  our  Saviour,  When  men 
shall  revile  you,  persecute  you,  and  say  all  manner  of  evil  against  you 
falsely  for  my  sake,  rejoice,  and  be  exceeding  glad,  Mat.  v.  II,  12. 

2.  God's  children  in  and  under  great  afflictions,  do  oft-times 
feel  and  find  the  greatest  joy  and  cornfort.  As  their  suffering  i 
abound  ;  so,  their  consolation  aboundeth  in  and  through  Christ,  1 
Cor.  i.  3.  When  doth  a  Christian  stand  in  more  need  of  the  com- 
forts of  God  ;'  and  when  doth  he  enjoy  more  of  them,  than  when 
outward  comforts  do  most  fail  him  ?  When  David  was  sorely  dis- 
tressed,  being  plundered  of  his  goods,  and  robbed  of  his  wives 
and  children,  he  encouraged  himself  in  the  Lord  his  God,  and  re- 
ceived much  comfort  from  him,  1  Sam.  xxix.  6. 


T.he  second  Branch  of  the  Use  of  Exhortation  unto  the  Regenerate^ 

HAVING  done  with  the  first  branch  of  the  use  of  exhorta- 
tion unto  the  Unregenerate  ;  come  we  now  unto  the  second,,  which 
concerneth  the  Regenerate  ;  and  Consisteth  of  divers  heads. 

I.  '  Admire  and  adore  God's  special  mercy  and  goodness  in  thy 
regeneration.''  Let  thine  heart  be  ravished  with  the  considera- 
tion of  his  love  to  thee  in  Christ  Jesus ;  the  bottom  whereof 
cannot  be  fathomed  by  any  angel  in  heaven  :  And,  therefore,  well 
mayest  thou  cry  out ;  Oh  the  heighth,  and  depth,  the  length,  and  the 
breadth  of  the  love  of  God  unto  thy  soul  !  That  the  Lord  should 
pluck  thee  as  a  brand  out  of  the  fire  !  that  he  should  take  thee  into 
his  special  grace  and  favour,  when  he  left  many  millions  of  men 
and  women  to  perish  in  their  sins  !  that  he  should  make  thee  an 
heir  of  heaven,  when  he  left  so  many  to  be  firebrands  of  hell  ?  that 
thy  nature  should  be  renewed  and  sanctified,  when  others  are  left 
in  their  filth  and  pollution  !  Hast  thou  not  unspeakable  cause  to 
sit  down  and  admire  the  freeness  of  God's  grace,  and  riches  of  his 
mercy  towards  thee  ?  surely  nothing  but  free  grace  hath  put  this 


80  The  Duties  of  the  Regenerate, 

honour  upon  thee,  and  put  such  a  difference  between  thee  and 
others :  For,  what  did  God  see  more  in  thee  than  in  others,  to 
move  him  to  set  his  special  love  on  thee  ? 

Oh  !  cast  thine  eyes  round  about  thee  ;  look  upon  thy  neigh- 
bours, who  live  under  the  same  ministry,  partake  of  the  same  or- 
dinances as  thou  dost,  and  yet  never  felt  the  power  and  sweetness 
of  them  in  their  souls.  Let  the  abominable  wickedness  which 
thou  daily  seest  in  others,  fill  thee  with  wonder  at  the  loving-kind- 
ness of  the  Lord  to  thee  :  That  the  dew  of  his  grace  should  fall 
upon  thy  soul,  when  the  hearts  of  so  many  about  thee  should  be 
dry,  not  having  one  drop  of  that  dew  upon  them  ;  is  not  this  a 
mercy  to  be  admired  ?  Oh  consider  it,  and  adore  it !  and  say  ; 
'  Lord,  how  is  it  that  thou  shouldst  bestow  thy  grace  on  me,  and 
deny  it  to  so  many,  who,  in  many  respects,  are  better  than  I  ?' 

That  thy  heart  may  be  more  raised  up  in  admiration  of  the  mer- 
cy and  goodness  of  God  unto  thee  herein  ;  take  notice  of  the  ma- 
mtold  privileges  which  do  follow  and  accompany  such  as  are  re- 
generated. 

I.  '  The  love  and  favour  of  God  wherewith  they  are  embra- 
ced.' Observe  the  love  of  earthly  parents  to  their  children,  how 
great,  how  constant  it  is  ;  withal,  consider,  how  far  God  ex- 
ceeds them  in  his  love,  even  as  far  as  he  doth  in  greatness,  which 
is  infinitely.  So  as  every  regenerate  person  may,  with  assurance, 
rest  on  the  love  of  God  his  Father,  which  cannot  but  be  most 
sweet  to  the  soul,  and  exceeding  comfortable  :  For,  in  God's  fa- 
therly favor  consisteth  our  happiness. 

II.  '  Union  with  Christ.'  For,  Christ  is  the  Head,  and,  by 
the  regeneration,  we  are  his  members.  This  union  of  the  regene- 
rate with  Christ,  is  one  of  the  great  mysteries  of  our  christian  faith  : 
and  it  is  a  mystery  of  an  unspeakable  comfort  and  consolation : 
For,  by  the  virtue  of  our  union  with  Christ,  '  God,  is  our  Father  ; 
Christ,  is  our  Brother,  and  our  Husband  and  Head ;  Heaven,  is 
our  Inheritance  ;  Angels,  are  our  Attendants  and  Guardians,  who 
are  sent  forth  to  minister  for  them,  who  shall  be  heirs  of  salvation.' 
These  angels  are  those  horses  and  chariots  of  fire,  which  were  round 
about  Elisha ;  and  which  are  also  round  about  every  member  of 
Christ  in  all  their  dangers,  though  they  see  them  not.  If  the  eyes  of 
the  regenerate  were  but  opened,  to  see  their  glorious  attendants, 
how  would  their  hearts  be  comforted  and  cheered  in  all  their  dis- 
tresses. 

III. ;  Adoption.'  Such  as  are  regenerated,  are  thereby  the  adop- 
ted sons  of  God.  Oh  that  the  Lord  would  open  our  eyes  to  see  this 
privilege  !  Behold,  saith  St.  John,  what  manner  of  love  the  Father 
hath  bestowed  on  us,  that  we  should  be  called  the  sons  of  God  !  1  John 
iii.  1.  The  Apostle,  not  being  able  to  express  the  greatness  of 
God's  love  to  us  therein,  breaks  forth  into  an  admiration  thereof: 
And.  truly,  well  might  he  say,  Behold  n-hat  manner  of  love  the  Fa- 


The  Duties  of  the  Regenerate.  SJ 

ther  hath  bestowed  on  us.'  For,  here,  is  not  only  love,  but  love  to 
admiration  ;  that  we  vile,  wretched,  sinful  creatures  ;  who  were 
Children  of  wrath  as  well  as  others,  Eph.  ii.  3. 5  that  We  should 
be  thus  advanced  in  and  by  Christ,  as  to  be  accounted  not  only 
Servants,  which  is  much  ;  nor  only  fiends,  which  is  more  ;  but 
also  SONS,  and,  consequently,  Heirs  ;  and  CO-HEIRS  with 
Christ ;  which  is  most  of  all. 

IV.  '  Christian  freedom.'  As  it  is  the  great  unhappiness  of  the 
■unregenerate,  that  they  are  in  a  state  of  vassalage ;  so,  it  is  the 
greatest  happiness  of  the  regenerate,  that  they  are  in  a  state  of 
freedom  ;  being  freed, 

1.  '  From  Satan.'  Though  not  from  the  assaults  and  tempta- 
tions of  Satan,  yet  from  the  power  of  Satan :  For,  our  Saviour 
Christ,  by  his  death,  hath  destroyed,  '  him  that  had  the  power  of 
death,  that  is,  the  devil.'  He  hath  now  broken  the  Serpent's 
head,  so  that,  though  he  may  hiss  against  us,  yet  he  cannot  sting 
us  :  though  he  may  assault  us,  yet  he  cannot  overcome  us  :  and 
though  hegoeth  about,  like  a  roaring  lion,  seeking  whom  he  may  de- 
vour :  yet  Christ  hath  him  in  a  chain,  and  he  cannot  go  one  link 
thereof  farther  than  he  pleaseth. 

2.  From  sin.'  Though  the  regenerate  are  not  freed  from  the 
in-being  of  sin,  which  doth  and  will  live  in  them,  so  long  as  they 
live  in  the  world ;  yet  are  they  freed  from  the  guilt  of  sin,  and 
from  the  power  and  dominion  of  sin. 

1.  '  From  the  guilt  of  sin  ;  that  is,  from  the  wrath  and  punish- 
ment which  is  due  to  sin  ;  so  that  none  of  our  sins  shall  be  able 
to  condemn  us  :  For,  Christ  as  our  Surety,  Saviour  and  Redeem- 
er, did  bear  all  our  sins  in  his  body  upon  the  tree,  and  there  offer- 
ed up  his  life  as  an  all-sufficient  sacrifice,  and  full  satisfaction  to 
God's  justice  for  the  same.  So  that,  God,  being  fully  satisfied,  by 
the  death  of  Christ,  for  our  sins,  will  not,  nay,  he  cannot,  injustice, 
require  satisfaction  again  from  us.  Well,  therefore,  might  the 
Apostle  make  this  bold  challenge  ;  '  Who  shall  lay  any  thing  to 
the  charge  of  God's  elect,  seeing  Christ  hath  died,  and,  by  his 
death,  fully  satisfied  God's  justice  for  their  sins  ?'  Rom.  viii.  33,  34. 

2.  '  From  the  power  and  dominion  of  sin,'  which  cometh  to 
pass,  by  the  Spirit  of  Christ  conveyed  to  them,  whereby  their  sins 
are,  in  some  measure,  mortified  and  subdued,  so  that  they  do  not 
rule  nor  reign  in  them  as  formerly.  In  our  unregenerate  estate, 
sin  had  not  only  possession  of  us,  but  dominion  over  us  :  so  that  we 
did  yield  a  willing  subjection  unto  the  command  of  sin.  But,  since 
we  are  regenerated  by  the  Spirit  of  God,  we  are  freed,  though 
not  from  the  in-being,  yet,  from  the  dominion  of  sin  ;  So  that,  tho* 
sin  may  tyrannize  over  us,  yet  shall  it  not  reign  in  us ;  we  shall  not 
yield  a  free  and  willing  obedience  to  the  command  thereof. 

This  is  the  great  comfort  ot  God's  children,  that,  though  sin 
be  not  removed,  yet  it  is  subdued.     Though  they  often  times  feel 

11 


32  The  Duties  of  the  Regenerate. 

the  workings  and  stirrings  of  corruption  in  them,  which  make  them 
to  have  many  a  sad  heart,  and  wet  eye,  yet  they  are  freed,  thro' 
Christ,  from  the  dominion  of  sin. 

3.  '  The  regenerate  are  freed  from  the  law  ;'  not  only  from  the' 
ceremonial,  and  judicial  law,  which  were  peculiar  to  the  Jews,  and 
died  with  the  death  of  their  common-wealth  ;  but  likewise  from 
the  moral  law,  (which  concerns  all  men,  at  all  times,  in  all  places) 
yet  not  as  it  is  a  rule  of  obedience,  and  christian  walking ;  for  so 
it  still  remains  in  force,  even  to  the  children  of  God,  even  after 
their  regeneration  :  But, 

We  are  freed  from  the  curse  and  condemnation  of  the  law :  Christ, 
saith  the  Apostle,  Gal.  fii.  1 3  ;  hath  redeemed  us  from  the  curse  of 
the  laze,  being  made  a  curse  for  us:  So  that,  although  we  do  not 
perform  it  in  that  exact  manner  and  measure  which  it  require  th, 
yet  our  transgressions  shall  not  be  imputed  to  us,  to  condemnation. 
The  law  may  condemn  the  actions,  but  not  the  persons  of  the  rege- 
nerate ;  it  hath  nothing  to  do  with  them ;  therefore,  the  Apostle 
saith,  There  is  no  condemnation  to  them  which  are  in  Christ  Jesus, 
Rom.  viii.  1. 

V.  '  Provision  of  all  needful  good  things,  is  another  privilege 
of  the  regenerate,'  who  have  a  right  to  all  good  things  through 
Christ,  and  the  possession  of  all  things,  God  seeth  good  for  them. 
It  is  observable,  that,  when  God  was  with  Israel,  in  the  wilder- 
ness, (where  nothing  was  to  be  had)  they  lacked  nothing,  Deut.  ii. 
7.  It  is  naturally  ingrafted  into  all  parents  to  provide  for  their  chil- 
dren ;  what  then  can  they  Avant  who  have  God  for  their  Father  ? 
who,  as  he  is  an  all-sufficient,  so,  a  most  loving  Father  to  his 
children  ;  whose  love  far  surpasseth  the  love  of  natural  parents  to 
their  children.  Art  thou  a  child  of  God  by  regeneration  ?  then 
look  up  to  thy  Heavenly  Father  for  a  supply  of  all  good  things. 
For,  can  they  that  are  evil,  know  how  to  give  good  gifts  to  their  chil- 
dren, saith  our  Saviour ;  And  shall  not yov.r  heavenly  Father  give  to 
you  the  things -oilier  eof ye  have  need?  Hefeedeththefoivlsofthcair, 
and  the  beasts  of  the  fi eld  ;  and  he  that  is  careful  to  provide  for  his 
hawks,  and  his  hounds,  Will  he  suffer  his  children  to  beg  and 
starve,  who  must  one  day  be  his  heirs  ?  Be  not  then  faithless,  but 
believe  ;  and  say  not,  What  shall  we  eat  ?  or  what  shall  we  drink  ? 
wherewithal  shall  we  be  clothed?  For  your  Heavenly  Father  knozo- 
eth  whereof  ye  have  need,  and  will  relieve  you,  Mat.  vi.  31,  32. 

VI.  '  Acceptance  of  their  services,  though  full  of  weaknesses^ 
infirmities,  and  imperfections.'  Natural  parents  are  not  more  ready 
to  accept  of  the  weak  services  performed  by  their  children,  than 
God  is  to  take  in  good  part  the  imperfect  services  of  his  children. 
How  maimed  and  broken  are  our  prayers  many  times !  yet,  com- 
ing from  a  broken  heart,  they  find  acceptance  with  God.  Though 
he  regardeth  not  the  glorious  works  of  hypocrites ;  yet,  he  gra- 
ciously accepteth  of  the  weak  services  of  his  children  done  in  sino 


The  Duties  of  the  Regenerate.  83 

rity.  When  we  cannot  pray  with  that  affection  and  fervency  as 
we  desire,  yet,  if  we  set  upon  it,  with  an  honest  and  sincere  I  eart, 
doing  it  in  obedience  to  the  command  of  God,  with  a  desire  to 
approve  ourselves  unto  him  therein,  and  grieving  for  our  failings 
and  imperfections,  God  will  overlook  our  failings,  and  crown  our 
weak  endeavours  with  acceptance. 

VII.  '  Protection  from  tilings  hurtful,'  is  another  privilege  of 
the  regenerate.  They  are  here  subject  to  manifold  casualties,  and 
contingencies,  from  which  the  Lord  in  mercy  protects  them,  keep- 
ing watch  and  ward  for  them :  Yea,  he  is  said  to  be  &  wall  of  fire 
roundabout  his  people,  Zech.  ii.  5.  A  wall  to  defend  them,  and  of 
fire  to  consume  tnose  that  rise  up  against  them : '  So  that  they  shall 
not  be  afraid  of  evil  tidings ;  for,  their  hearts  are  fixed,  trusting 
in  the  Lord.'  I  deny  not,  but  the  children  of  God  may  be  wrong- 
ed, oppressed,  spoiled  of  all  they  have,  and  unjustly  slain ;  yet, 
in  all  these  shall  they  not  be  hurt ;  for  God  will  turn  all  to  their 
good,  Note  what  David  said  of  Shimei's  cursing  him,  2  Sam.  svi. 
1 2.;  The  Lord  zvill  look  on  ray  affliction,  and  requite  good  for  his  cur- 
sing this  day.  On  this  ground  the  Hebrews  took  joyfully  the  spoil- 
ing of  tlieir  goods,  Heb.  x.   34. 

VIII.  '  Support  under  all  afflictions,  is  another  privilege  of  the 
regenerate.'  For,  God  is  present  with  them,  in  all  their  afflic- 
tion, supporting  their  weakness  with  his  might ;  and  manifesting 
his  greatest  power  in  their  gre-atest  impotency?  Yea,  though 
sometimes  he  seems  to  leave  them  in  their  distress  ;  yet,  he  giveth 
such  sufficient  strength,  as  they  are  thereby  enabled  to  bear  it,  and 
\vell-to  pass  it  through.  This  is  evident  by  the  Apostle's  holy  tri- 
umph in  this  case,  2  Cor.  iv.  8,  9.  ;  We  are  perplexed,  but  not  in 
despair  $  persecuted,  hut  not  forsaken  ;  cast  down,  but  not  destroyed. 
The  ground  hereof  is  the  assistance  which  God  afibrcleth  us,  and 
the  strengths  which  he  communicateth  to  us. 

IX.  '  All  tilings  shall  work  together  for  the  good  of  the  regen- 
erate.'  And  God  will  do  them  good  by  all  in  the  latter  end,  Deut. 
viii.  16.  He  will  turn  their  losses  into  gain,  their  crosses  into 
comforts,their  sorrows  into  joy,  their  cursings  into  blessings.  Those 
afflictive  providences  which  seem  to  be  most  prejudicial  unto  them, 
will,  in  the  issue,  prove  most  beneficial:  As  we  see  in  Joseph, 
'  The  evil  which  his  brethren  intended  against  him,  turned  to  his 
good.'  Their  selling  him  as  a  slave  to  the  Ishmaelitcs,  proved  the 
means  of  his  advancement.  To  know,  that  nothing  shall  hurt  a 
child  of  God,  is  ground  of  exceeding  great  comfort  and  consola- 
tion :  but,  to  be  assured,  that  'all  things,  even  all  cross  providen- 
ces, shall  work  together  for  his  good,'  is  enough  to  fill  the  heart 
with  joy.  Oh,  then,  how  great  is  the  happiness  of  every  regene- 
rate person !  who  may  be  assured,  that  whatsoever  befalleth  him, 
shall  be  for  his  good,  and  doth  work  together  for  the  best :  cor 


84  The  Duties  of  the  Regenerate* 

tainly,  he  may  truly  say,  '  Soul,  take  thy  spiritual  ease,  for  here 
is  much  spiritual  good  treasured  up  for  thee.' 

X.  'A  blessed  death.'  For,  so  saith  the  Spirit,  Rev.  xiv.  13. ; 
Blessed  are  the  dead  which  die  in  the  Lord  ;  that  is,  in  the  faith  of 
Christ :  who  are  blessed,  both  because  then '  they  rest  from  their 
labours  ;'  from  all  their  toil  and  pains,  from  all  their  griefs  and 
sorrow ;  as  also,  because  '  their  works  do  follow  them,'  through 
free-grace  in  glorious  rewards. 

The  souls  of  the  regenerate,  so  soon  as  they  are,  by  death,  se- 
parated from  the  body,  go  immediately  into  heaven ;  as  is  clear 
from  the  speech  of  our  Saviour,  to  the  converted  thief  on  the  cross, 
Luke  xxiii.  43. ;  This  day  shalt  thou  be  with  me  in  paradise  ',  which 
place  the  Apostle  expoundeth  to  be  the  Third  Heaven.  The  word 
in  the  original  Semeron,  translated,  this  day,  implies,  that  imme- 
diately after  the  breathing  of  his  soul  out  of  his  body,  his  soul 
should  go  to  heaven.  And,  thus  it  is  with  all  the  regenerate,  un- 
to whom  death  is  like  the  Red  Sea,  to  the  Israelites,  even  a  pas- 
sage, and  thorough-fair  into  the  heavenly  Canaan. 

XI.  '  An  happy  resurrection.'  For,  at  the  sound  of  the  last 
trumpet,  all  the  regenerate  shall  arise  out  of  their  graves,  like  so 
many  Josephs  out  of  prison.  Whatsoever  imperfections  were  be- 
fore in  their  bodies  (as  blindness,  lameness,  crookedness)  shall 
then  be  done  away  :  Though  the  body  was  sown  in  corruption,  yet, 
it  shall  be  raised  in  incorruption  ;  not  to  be  subject  to  any  manner 
of  aches,  pains,  diseases,  or  imperfections ;  Though  it  were  sozen 
in  weakness,  it  shall  be  raised  in  power  :  And  though  it  was  sown 
in  dishonour,  it  shall  be  raised  in  glory,  1  Cor.  xv.  42.  Here  it  is 
many  times  deformed,  but  then  all  deformities  and  defects  shall 
be  removed,  and  the  body  made  more  glorious,  through  the  ad- 
mirable beauty  thereof.  Certainly,  if  the  beauty  of  all  the  men 
and  women  in  the  world,  were  concentred  in  one,  it  would  be 
far  short  of  the  beauty  of  the  saints  in  heaven,  whose  bodies 
shall  shine  more  gloriously  than  the  sun  in  the  firmament. 

XII.  The  last  and  highest  privilege  of  the  regenerate  is,  '  that 
they  shall  have  an  heavenly  inheritance.'  Fathers,  on  earth, 
use  to  provide  inheritances  for  their  children  :  and  the  Apostle 
Peter  '  blcsseth  God,  who  hath  begotten  us  to  an  inheritance  in- 
corruptible, and  undenled,  and  that  fadeth  not  away,  reserved 
in  heaven,'  1  Pet.  i.  There  shall  be  a  blessed  communion  of  all 
the  saints  together ;  who  shall  enjoy  the  society  of  angels,  and 
fellowship  with  Christ  himself ;  whose  surpassing  excellency  they 
shall  clearly  behold,  and  partake  of  that  glory  wherewith  he  is 
arrayed.  What  tongue  can  express  ?  Avhat  heart  can  conceive 
the  excellency  thereof? 

Thus  have  I  shewed  you  some  of  the  glorious  privileges  of  the 
regenerate.  Oh  happy  day,  may  that  man  or  woman  say,  as 
long  as  they  live,  when  God,  by  his  Spirit,  regenerated  them, 
and  made  them  new  creatures. 


The  Duties  of  the  Regenerate.  85 


CHAP.  XVI. 

An  Exhortation  to  bless  God,  for  the.  work  of  Regeneration,  and 
to  walk  worthy  thereof. 

II.  A  SECOND  branch  of  the  use  of  exhortation  unto  the 
regenerate  is,  '  To  be  thankful  unto  God  for  his  great  mercy.' 
Admire  the  grace  of  God,  and  bless  his  name  for  ever.  Art  thou 
made  alive?  Is  the  life  of  God  begotten  in  thee?  And,  hast  thou 
evidence  of  it  ?  O  bless  God  whilst  thou  hast  any  being !  Let  thine 
heart,  and  mouth,  and  life,  be  filled  with  his  praises  :  take  up  the 
Psalmist's  words,  Psalm  ciii.  1,2.  '  Bless  the  Lord,  O  my  soul, 
and  all  that  is  within  me  bless  his  holy  name  :  Bless  the  Lord,  O 
my  soul,  and  forget  not  all  his  benefits.'  Wilt  thou  be  thankful 
unto  God  for  thy  natural  birth  ?  And  wilt  thou  not  be  thankful  to 
him  for  thy  spiritual  birth  ?  Wilt  thou  bless  him  for  that  he  hath 
made  thee  a  reasonable  creature  ?  And  wilt  thou  not  bless  him  for 
making  thee  a  new  creature  ?  Is  not  regeneration,  of  all  mercies, 
the  most  necessary  ?  And  wilt  thou  not  be  thankful,  for  that  which 
is  the  one  thing  necessary  ?  If  the  children  of  Israel  praised  God  for 
their  deliverance  from  the  Egyptian  bondage,  how  much  more 
cause  hast  thou  to  praise  and  magnify  the  name  of  God,  for  thy 
deliverance  from  a  greater  than  Egyptian  bondage  ?  it  being  a 
deliverance  from  Satan,  the  worst  of  all  tyrants ;  from  hell,  of 
all  places  the  most  loathsome :  yea,  from  sin,  death,  and  the 
curse  of  the  law. 

The  more  to  stir  up  thyself  to  this  duty  of  thanksgiving  for 
this  mercy, 

1 .  '  Consider  the  speciality  of  God's  love  and  goodness  unto 
thee  therein,  in  singling  thee  out  from  the  multitudes  that  perish, 
and  setting  thee  apart  for  life.'  Hath  he  dealt  by  all  as  he  hath 
dealt  by  thee  ?  O  how  many  millions  of  men  and  women  hath  he 
suffered  to  live  and  die  in  their  sins,  when  thy  soul  liveth !  How 
many,  for  birth,  more  noble  ;  for  policy,  more  wise  ;  for  riches, 
more  wealthy,  are  let  run  in  their  sins,  till  they  fall  into  wrath, 
when  thou  art  escaped !  when  thou  considerest  that  he  should 
pass  by  them,  and  set  his  special  love  upon  thee ;  if  this  do  not 
fill  thee  with  love,  and  with  praises,  the  very  stones  may  cry 
out  against  thee.  The  Psalmist  speaketh  of  it  as  a  great  mercy 
to  a  godly  man,  that  in  a  time  of  plague  and  pestilence,  '  a  thou- 
sand should  fall  on  his  right  hand,  and  on  his  left,  and  yet  it 
should  not  come  nigh  him.'  But  what  is  that  to  this  mercy,  that 
many  thousands  should  fall  into  hell  on  thy  right  hand,  and  on 
thy  left,  and  yet  thou  preserved  ? 

2.  '  Consider  how  sad  thy  condition  was  before  thy  regenera- 
tion,' being  a  child  of  wrath,  a  bond-slave,  of  Satan,  and  an  heir 


8(5  The  Duties  of  the  Regenerate, 

to  hell.  And,  then,  compare  it  with  thy  present  state  ;  behold  ! 
of  a  child  of  wrath,  thou  art  made  a  son  of  God ;  of  a  slave  of 
Satan,  thou  art  become  Christ's  freeman  ;  of  an  heir  of  hell  and 
damnation,  an  heir  to  heaven  and  salvation.  And  doth  not  this 
call  for  thankfulness  ? 

3.  '  Consider,  that  this  mercy  is  unspeakably  greater  than  all 
other  mercies  in  the  world.'  This  new-birth  makes  a  man  an  ho- 
nourable  person,  one  of  the  royal  seed,  a  king  and  priest  to  God: 
This  makes  him  a  rich  man,  the  least  degree  of  this  grace  is  bet- 
ter than  all  the  wealth  in  the  world :  This  is  the  true  riches,  the 
durable  riches,  a  treasure  that  faileth  not,  nor  can  it  be  valued. 
This  makes  him  a  joyful  man :  There's  joy  in  heaven  at  thy  con- 
version, and  a  foundation  of  everlasting  joy  laid  in  thine  own 
soul :  Thou  mayest  rejoice,  it  is  meet  that  thou  make  merry  ;  for, 
1  this  thy  soul  was  dead,  and  is  alive  ;  was  lost,  and  is  found.' 
Theodosius  gave  God  greater  thanks,  that  he  had  made  him  a 
member  of  the  church,  than  head  of  the  empire.  So,  bless  God  more 
for  this  mercy,  that  he  hath  made  thee  a  member  of  Christ,  than 
if  he  had  made  thee  an  heir  of  all  the  earth. 

What,  though  God  hath  not  abounded  to  thee  in  outward  ho- 
nours and  estate  ?  yet,  if  he  hath  abounded  to  thee  in  grace,  this 
alone  will  be  matter  of  eternal  praises.  Luther  hath  a  notable 
story,  which  may  be  useful  to  this  purpose  :  In  the  time  of  the 
Council  of  Constance,  he  tells  us,  there  were  two  cardinals  riding 
to  the  council ;  and  in  their  journey  they  saw  a  shepherd  in  the 
field  weeping :  one  of  them  pitying  him,  could  not  but  ask  him. 
Why  he  wept  ?  At  first  he  seemed  loath  to  tell  him  ;  but,  being 
urged,  he  told  him,  '  that,  upon  the  beholding  that  toad  which  was 
before  him,  he  considered,  that  he  had  never  praised  God  as  he 
ought,  for  making  him  such  an  excellent  creature  as  a  man  ;  that 
he  had  not  made  him  such  a  deformed  creature  as  that  toad.' 
Upon  hearing  whereof,  the  cardinal  was  much  affected,  consider- 
ing how  he  had  received  greater  mercies  than  this  poor  man,  and 
yet  had  not  returned  unto  God  that  praise  which  was  due  unto  him. 
And  will  not  this  poor  man,  rise  up  in  judgment  against  many  of 
us  1  yea,  have  not  the  best  of  us  cause  to  be  greatly  humbled  be- 
fore the  Lord,  who  do  not  so  affectionately  remember  the  grace 
of  God  in  making  us  christians,  as  that  poor  shepherd  did,  in  ma- 
king him  a  man  '!  O  friend,  prove  thyself  to  be  born  again,  and, 
then,  go  thy  way,  rejoicing,  leaping,  and  praising  God. 

III.  '  Hath  God,  by  his  Spirit,  regenerated,  and  made  thee  his 
child  ?  then  walk  worthy  of  this  special  mercy  and  dignity.' 
This  worthy  zoalking  is  much  pressed  in  scripture,  as,  Col.  i.  10. 
<  Walk  worthy  of  the  Lord:'  And,  Eph.  iv.  1.  'Walk  worthy 
of  the  vocation  wherewith  ye  are  called.'  In  these,  and  other  like 
places,  the  word  worthy  importeth  no  matter  of  merit  or  eondig- 
aitjj  but  only,  a  meer  mectness,  and  congruity,  or  answerableness. 


The  Duties  of  the  Regenerate.  87 

The  Greek  word  axioos,  translated  worthy,  is,  in  other  places-, 
turned  mest,  or,  as  hecometh  ;  as  Rom.  xvi.  2.  Phil.  i.  27.  And 
where  John  the  Baptist  saith,  '  Bring  forth  fruits  worthy  of  repen- 
tance :'  our  new  translations  turn  it,  '  meet  for  repentance.'  So 
that,  the  meaning  of  the  aforesaid  duty  is,  '  that  ye  carry  your- 
selves, in  some  measure,  suitable  and  answerable  to  your  new- 
birth,  and  high  dignity.'  To  which  agreeth  that  of  the  Apostle 
Peter,  1  Pet.  ii.  9.  '  Ye  are  a  chosen  generation,  a  peculiar  peo- 
ple, that  ye  should  shew  forth  the  praises  of  him,  who  bath  called 
you  out  of  darkness  into  his  marvellous  light.'  As  the  regenerate 
are  more  excellent  in  their  state  and  relation  than  the  carnal  and 
unregenerate  ;  so  ought  they  to  be  singular  and  exemplary  in  their 
lives  and  conversations. 

This,  Christ  requireth  of  every  true  christian :  For,  saith  he, 
speaking  to  his  disciples,  Mat.  v.  47.  '  What  do  ye  more  than  oth- 
ers ?  as  if  he  had  said,  you,  who  will  approve  yourselves  to  be  sin* 
cere  Christians,  and  the  true  disciples  of  Jesus  Christ,  must  be  of  a 
more  holy  and  heavenly  frame,  of  a  higher  strain  than  the  rest  of 
men ;  you  must  be  singular,  and  '  shine  as  lights  in  the  midst  of  a 
sinful  and  crooked  generation,7  by  living  exemplary  and  convin- 
cing lives  ;  that  it  may  be  said  of  you  what  God  said  of  Job, 
'  There  was  none  like  him  in  all  the  earth  ;'  as  for  wealth,  so  for 
piety,  he  being  by  many  degrees  the  highest  for  grace  in  his  age. 

Hath  God  shined  upon  your  souls  by  his  grace  ?  '  Let  your 
light  so  shine  before  men,  that  they  may  see  your  good  works,  and 
glorify  your  Father  which  is  in  heaven,'  Mat.  v.  16. 

The-  more  to  quicken  you  up  to  a  singular  and  exemplary  life, 
to  a  life  above  the  rate  of  carnal  and  unregenerate  men  ; 

J.  '  Consider  thy  high  birth,  and  noble  parentage.'  For,  being 
born  of  the  Spirit,  thou  art  thereby  made  partaker  of  the  divine 
nature,  and  art  become  a  child  of  God,  a  member  of  Christ,  and 
hast  blood  royal  running  in  thy  veins  :  thy  life  ought  to  be  suita- 
ble to  thy  birth  and  breeding,  aspiring  after  higher  things  than 
worldly  men  do,  or  can  do  ;  and  avoiding  those  base  and  filthy 
actions  wherein  carnal  men  take  their  chief  delight :  For,  know, 
that  thy  sins  go  nearer  the  heart  of  God,  and  provoke  him  more, 
than  the  sins  of  other  men.  Kai  su  tecnon,  &c.  i  And  thou  my 
son  Brutus,  art  thou  one  of  them  ?'  said  Julius  Ceesar  to  his  son, 
when  he  saw  him  to  be  amongst  them  that  murdered  him  :  that 
went  deeper  to  his  heart,  than  the  swords  of  all  his  enemies  did, 
or  could.  In  like  manner,  the  sins  of  God's  children  are  greater 
in  his  sight,  and  do  more  grieve  him,  than  the  sins  of  other  men. 

II.  '  Consider  thine  high  and  holy  calling.'  Thou  art  called 
out  of  darkness  into  light ;  out  of  the  kingdom  of  Satan,  into  the 
kingdom  of  the  Lord  Jesus.  Shall  there  be  no  difference  betwixt 
the  children  of  the  kingdom,  and  the  children  of  the  wicked  one  ? 
betwixt  God's  servants  and  the  devil's  slaves  ?  Art  thou  one  of 


88  The  Duties  of  the  Regenerate. 

the  called  of  God  ?  Oh  !  how  doth  it  concern  thee  to  follow  the 
counsel  of  the  apostle  to  the  Ephesians  ;  namely,  '  to  walk  wor- 
thy of  the  vocation  wherewith  thou  art  called ;'  that  is,  suitable 
to  the  dignity  and  purity  of  it ! 

1.  Thy  calling  is  an  high  calling,  Phil.  iii.  14.  And,  therefore, 
as  men  called  to  high  places,  carry  themselves  answerable  there- 
unto :  In  like  manner,  thou  being  called  to  be  a  Christian,  it  is 
thy  duty  (that  thou  mayest  not  disgrace  thy  holy  profession,  and 
that  worthy  name,  by  which  thou  art  called)  to  carry  thyself  be- 
comingly, and  suitably  to  it,  by  hating  every  sin,  labouring  daily 
in  the  mortifying  of  every  lust  and  corruption,  keeping  thyself  un- 
spotted of  the  world. 

2.  Thy  calling  is  an  holy  calling,  2  Tim.  i.  9.  the  end  therefore 
is  holiness  :  For  God  hath  not  called  us  unto  uncleanness,  but  un- 
to holiness,  1  Thess.  iv.  7.  Now  an  holy  calling  ought  to  be  ac- 
companied with  an  holy  life  and  conversation  ;  Being  called  from 
darkness  to  light,  from  sinfulness  to  holiness,  from  the  flesh  to  the 
Spirit,  from  Satan  to  God  ;  is  it  not  most  meet  thou  shouldst  cast 
off  the  unfruitful  works  of  darkness,  and  walk  as  a  child  of  light  ? 
that  thou  shouldst  no  more  give  thy  members  as  servants  unto  sin, 
but  as  servants  unto  righteousness  ?  That  thou  shouldst  no  more 
fulfil  the  lusts  of  the  flesh,  but  walk  in  the  Spirit  after  the  motions 

thereof?  This  is  to  walk  worthy  of  the  vocation  whereunto  thou 
art  called. 

III.  '  Consider  the  many  great  and  singular  privileges  God  hath 
vouchsafed  unto  you.'  Being  raised  above  the  condition  of  other 
men,  it  beseemeth  not  you  to  act  as  the  men  of  the  world",  but  to 
live  above  their  rate  ;  to  be  more  holy  and  heavenly  in  your  con- 
versation ;  more  zealous  for  God  :  more  fervent  in  the  perform- 
ance of  holy  and  religious  duties.  The  Lord  expects  greater  mat- 
ters, and  other  mariner  of  service  from  you,  than  from  other  men ; 
for  he  hath  done  more  for  you,  and  bestowed  more  on  you,  than 
upon  all  the  world  besides.  When  you  call  to  mind  your  privi- 
leges, reason  thus  with  yourselves :  Hath  God  made  us  partak- 
ers of  such  and  such  special  mercies,  and  singular  privileges  ?  Oh 
then,  what  manner  of  persons  ought  we  to  be  in  all  holy  conver- 
sation and  godliness !  How  ought  we  to  walk  worthy  of  such  singu- 
lar privileges,  by  singularity  of  actions,  doing  some  singular  things 
for  God  who  hath  dealt  so  singularly  well  for  us  !  As  God  hath 
abounded  to  us  in  his  choicest  mercies,  so  he  expects  we  should 
be  abundant  in  singular  duties. 


The  Duties  of  the  Regenerate*  &9 


CHAP.  XVIL 

Shcweth  the  singular  good  things,  which  the  Regenerate  ought  to  da 

above  others. 

I.  '  TO  make  conscience  of  their  precious  time,  and  to  im- 
prove it  to  the  best  advantage.'  Carnal  men  make  little  or  no 
conscience  of  spending  their  time  to  any  good  advantage.  Oh 
the  many  golden  hours,  and  days,  and  weeks,  and  years,  that 
thousands  of  them  spend,  who  yet  cannot  give  the  least  account 
where  they  have  done  any  thing  which  tends  to  the  glory  of  God, 
the  good  of  others,  or  the  furthering  their  own  salvation !  Their 
minds  are  so  much  set  upon  their  carnal  lusts  and  pleasures,  that 
their  chief  care  is,  not  so  much  how  to  improve  their  time,  as  how 
they  may  pass  it  away  in  mirth  and  jollity  :  that  which,  when  it  is 
once  gone,  all  the  world  will  not  buy  it  back,  what  a  cheap  thing 
is  it  accounted!  But  oh!  how  doth.it  concern  such  whom  God 
hath  called,  to  prize  the  time  which  he  is  pleased  to  afford  unto 
them  ;  and  to  be  careful  in  improving  the  same  to  some  good  ad- 
vantage !  yea,  to  gather  up  the  fragments  of  time,  every  inch  of  it, 
that  nothing  may  be  lost !  We  cannot  well  spare  one  spare  hour. 
Oh  make  the  best  of  thy  day !  To  this  end, 

1.  'Consider  that  thy  everlasting  state  depends  upon  thy  well 
or  ill  spending  of  thy  time.'  Many  make  light  of  their  time,  and 
thereupon  play  and  sport  it  away  :  Yet  there  is  no  moment  which 
thou  dost  mispend,  but,  for  aught  thou  knowest,  it  may  be  the 
very  time  upon  which  thine  eternal  state  doth  depend.  Oh !  what 
a  madness  must  it  needs  be,  for  an  hour's  or  day's  pleasure,  to 
hazard  the  loss  of  everlasting  happiness,  and  to  incur  the  danger 
of  eternal  misery !  And  yet,  how  few  think  of  the  passing  away 
their  time,  or  that  any  great  matter  depends  thereupon  ! 

2.  '  Consider  the  preciousness  of  your  time,  which  is  of  more 
worth  than  all  the  riches  and  treasures  in  the  world  :'  for,  these 
cannot  purchase  one  minute  of  time.  Should  the  Lord  be  pleased 
to  vouchsafe,  unto  a  damned  soul  in  hell,  but  one  week's  time  to 
live  again  upon  the  earth,  for  trial  how  he  would  improve  the 
same  to  his  soul's  advantage,  oh  how  highly  would  he  prize  it ! 
how  carefully  would  he  improve  every  moment  thereof !  how  se- 
rious would  he  be  in  every  holy  duty,  and  in  all  the  concernments 
of  his  soul ;  how  conscionable  in  spending  of  the  Sabbath  !  how 
watchful  would  he  be  on  that  day  over  his  thoughts,  words,  and 
actions,  should  he  hear  Christ  tendered  in  the  ministry  of  the  gos- 
pel as  a  Saviour  to  poor  sinners,  oh  how  readily  would  he  close 
with  the  offers  of  Jesus  Christ,  how  heartily  would  he  embrace 
him  !  should  he  be  tempted  by  some  carnal  friends  to  spend  one  day 
with  them  in  mirth  and  jollity,   how  would  he  answer  them  I 

12 


00  The  Duties  of  the  Regenerate, 

1  Alas,  the  time  on  which  my  everlasting  condition  doth  depend 
is  very  short ;  and  must  it  not  be  egregious  folly  in  me  to  trifle 
away  part  thereof?  Shall  I  implunge  my  soul  into  eternal  flames 
for  a  little  pleasure,  and  short  delight  ?  Oh,  God  forbid.'  And, 
hereby,  may  you  see  how  precious  time  is.  Surely,  little  reason 
have  any  to  be  sparing  of  their  wealth,  and  so  prodigal  of  their 
time ;  whereas  all  the  wealth  in  the  world  (as  before  is  said)  can- 
not purchase  one  hour's  time. 

3.  'Consider  how  much  precious  time  you  have  already  lost' ; 
how  many  hours,  and  days,  and  weeks,  and  years  you  have  tri- 
fled away,  in  vanity  and  pleasure,  yea,  in  sin  and  wickedness.' 
Though,  in  likelihood,  the  greatest  part  of  your  time  is  past  and 
gone,  yet  'tis  to  be  feared  that  little  of  your  work  is  done  :  Is  it 
not  meet  then,  now  to  begin  to  make  conscience  of  your  precious 
time,  and  to  improve  it  better?  The  time  which  you  have  already 
lost  can  never  be  recalled.  O !  let  no  more  of  it  run  out  in  vain  ! 
O  think  it  too  much,  that  you  have  spent  so  much  of  it  already  to  so 
little,  or  such  evil  purpose !  And  now,  at  length,  resolve  to  be 
thrifty,  to  be  more  watchful  over  yourselves,  and  more  provident 
for  hereafter.  You  have  but  a'  little  time  to  live,  yet  much  may 
be  done  in  that  little.  Throw  not  away  that  inch  which  remains 
after  the  many  years  that  are  gone,  and  can  no  more  be  recalled. 

4.  '  Consider  the  shortness  of  thy  life  ;'  it  is  but  a  moment  to 
eternity ;  and  is  it  not  a  pity  to  lose  any  thing  of  that  which  is 
precious  and  short? 

5.  '  Consider  as  the  shortness,  so  the  uncertainly  of  thy  life.' 
You  know  what  was  said  to  him  who  promised  life  to  himself  for 
many  years,  '  Thow  fool,  this  night  thy  soul  shall  be  taken  from 
thee.'  And  it  may  be  thou  mayest  this  next  night  receive  the 
like  doom.  And,  if  thy  time  be  ended,  and  thy  work  to  be 
begun,  oh  how  sad  is  thy  case  like  to  be  ! 

6.  '  Consider  as  the  shortness  and  uncertainty  of  thy  time  so 
the  greatness  of  the  work  to  be  performed  therein:''  thy  lusts  must 
be  mortified,  thy  graces  strengthened,  thine  evidences  for  heaven 
cleared  up,  <y-c.  Here  is  a  great  deal  of  work  to  be  done  in  a 
little  time.  Doth  it  not  then  concern  thee  speedily  to  bestir  thy- 
self, and  not  to  lose  a  minute  ? 

7.  '  Consider  the  present  time  is  only  thine  to  improve  :-'  '  Be- 
hold now  is  the  accepted  time,  now  is  the  day  of  salvation,'  1 
Cor.  vi.  2.  Oh,  then,  why  wilt  thou  trifle  away  the  time  which 
is,  properly,  thine,  and  promise  to  thyself  great  things  in  a  time 
which  is  none  of  thine  ?  For,  even  the  next  hour,  yea,  the  next 
minute  thou  mayest  be  cut  oft*  by  the  stroke  of  death  ;  and,  then, 
all  opportunities  of  doing  and  receiving  good  are  takm  awuy. 


The  Duties  of  the  Regenerate*  £1 

CHAP.  XVIIL 

■Of  embracing  every  opportunity  of  doing  and  receiving  good. 

II.  ANOTHER  singular  thing  which  the  regenerate  ought  to 
do  above  others  is,  '  To  embrace  every  opportunity  of  doing 
and  receiving  good.'  By  doing  good  I  mean,  not  only  '  benefi- 
cence to  the  poor,'  but  also,  a  conscionable  performance  of  all 
Christian  duties ;  whether  they,  concern  the  glory  of  God,  the 
edification  of  our  brethren,  or  the  salvation  of  our  own  souls. 
'  Whatsoever  thy  hand  findeth  to  do,  do  it  with  thy  might,  saith 
the  wise  man?  Eccl.  ix.  10.  that  is,  whatsoever  opportunity  of 
doing  good  is  afforded  unto  thee,  do  it  vigorously  and  speedily, 
not  deferring  it  till  it  be  too  late.  Mark  his  reason  in  the  next 
words ;  '  For,  there  is  no  work  in  the  grave,  whither  thou  art 
going.'  As  if  he  had  said,  '  in  this  life  thou  hast  many  opportu- 
nities .of  doing  good,  but  in  the  grave  thou  shalt  have  -neither 
power  nor  opportunities  :  When  thy  night  cometh,  there  is  an 
end  of  working ;  therefore,  while  it  is  day,  and  while  thou  hast 
an  opportunity,  up,  and  be  doing.' 

If  thou  art  in  the  company  of  a  godly  eKperienced  Christian, 
thou  hast  then  an  opportunity  of  gaining  much  spiritual  good,  and 
advantage  to  thine  own  soul;  as  by  observing  his  graces,  so  by 
propounding  .thy  doubts  and  scruples  unto  him.  O  let  not  such  an 
opportunity  pass  away,  without  some  spiritual  improvement ! 

Jf  thou  art  called  to  visit  a  dying  friend,  or  neighbour,  Oh 
what  an  opportunity  hast  thou  put  into  thy  hand  to  do  his  soul 
good:!  by  advising  him  to  think  of  death,  and  to  prepare  for  it, 
to  make  his  peace  with  -God,  to  cast  himself  and  the  burden  of 
his  sins  upon  Christ,  to  build  the  hope  of  his  salvation  only 
upon  that  Rock  the  Lord  Jesus  Christ. 

If,  in  walking  abroad,  or  travelling  on  the  road,  thou  fall  into 
company,  What  good  mayest  thou  do  by  some  savoury  and  spi- 
ritual discourse  of  God,  or  of  man's  miserable  condition  by  na- 
ture, or  of  the  state  of  redemption  by  Jesus  Christ,  or  the  like  ? 
Oh  how  much  might  thy  care  this  way  abound  to  thy  account, 
remember  the  words  of  the  Aposile,  '  Exhort  one  another  daily, 
while  it  is  called  to-day.' 

If  the  Lord  hath  given  thee  a  family,  and  furnished  thee  with 
abilities  for  their  instruction  and  edification  ;  let  not  the  souls  that 
are  with  thee  be  lost  through  thy  neglect  ■  Thou  hast  daily  opportu- 
nities to  be  sowing  thy  seed  in  their  souls,  which  may  spring  up  to 
their  eternal  life.  And,  for  thy  neighbours  that  live  about  thee, 
let  them  find  thee  a  good  neighbour  to  them  ;  and  that,  they  will 
best  do,  if  thou  endeavour  to  help  them  to  be  good  Christians. 


93  The  Duties  of  the  Regenerate* 

CHAP.  XIX. 

Of  performing  good  duties  after  a  right  manner. 

III.  ANOTHER  singular  duty  incumbent  upon  the  regene* 
rate,  is,  '  To  be  careful  of  the  manner  of  performing  good  du- 
ties :'  Not  only  to  be  conscionable  in  the  use  of  ordinances,  but 
likewise  to  work  up  their  hearts  to  a  conscionableness  in  the 
manner  of  doing  them. 

1 .  *  For,  therein  especially  is  our  respect  to  God  manifested  j' 
As  for  the  duties  themselves,  many  respects  may  induce  us  to  the 
outward  performance  of  them ;  as,  obedience  to  authority,  desire 
of  a  good  name,  hope  of  meriting  thereby,  or  the  like.  But  it  is 
respect  to  God  (who  searcheth  the  heart)  that  moveth  men  to  do 
the  good  duties  they  take  in  hand,  after  a  righteous  manner,  so 
as  they  may  be  pleasing  and  acceptable  unto  him. 

2.  'The  most  holy  duties  we  take  in  hand,  are  clean  perverted 
and  depraved,  through  our  failing  in  the  manner  of  performing 
them.'  Yea,  holy  duties  are  thereby  turned  unto  sin,  as  the  pro- 
phet Isaiah  implieth,  Isa.  lxvi.  3.  '  He  that  killeth  an  ox  for  sacri- 
fice, is  as  if  he  slew  a  man :  he  that  sacrificeth  a  lamb,  as  if  he 
cut  off  a  dog's  neck.'  Though  the  sacrifice  of  oxen  and  lambs 
were  good,  and  commanded  by  God  himself;  yet,  because  they 
failed  in  the  manner  of  performing  them,  they  were  no  more  ac- 
ceptable to  God  than  the  killing  of  men,  or  cutting  off  a  dog's 
neck ;  which  things  were  forbidden  by  the  Law,  and  an  abomi- 
nation to  the  Lord, 

3.  '  Failing  in  the  manner  of  performance,  makes  God  not  on- 
ly to  reject  our  duties,  but  pronounce  a  woe  and  a  curse  against 
the  performers  of  them.'  '  Cursed  be  he  that  doth  the  work  of 
the  Lord  negligently,'  Jer.  xlviii.  10.  Though  it  be  the  work  of 
the  Lord,  that  work  which  the  Lord  appointeth  to  be  done ;  yet, 
notwithstanding,  if  it  be  done  negligently,  not  after  a  right  man- 
ner, '  Cursed  is  he  that  doth  it.' 

4.  '  It  is  the  right  manner  of  performing  duties,  that  obtaineth 
a  blessing  from  God.'  It  may  be,  thou  hast  heard  much,  and 
prayed  much,  and  fasted  much,  and  yet  hast  found  little  good, 
<or  benefit  thereby.  Examine  whether  thou  hast  not  been  dead 
and  dull,  formal  and  perfunctory  in  them,  doing  them  as  if  thou 
didst  thei'ii  not.  If  so,  no  marvel  thou  hast  received  so  little  good 
fey  them.  As,  therefore,  thou  wouldst  be  loath  to  pray  in  vain, 
©r  hear  in  vain,  or  fast  in  vain  ;  as  thou  wouldst  be  loath  to  lose 
the  things  which  thou  hast  wrought,  see  to  it,  that  thou  be  as  care- 
ful of  the  manner,  as  of  the  matter  of  them  ;  how  thou  dost  themt 
as  that  thou  dost  them.     Do  what  thou  dost  with  all  thy  soul,  yea. 


The  Duties  of  the  Regenerate.  93 

and  with  all  thy  might,  and  then  thou  mayest  expect  a  plentiful 
and  gracious  return. 

For  the  right  manner  of  performing  good  duties,  take  these 
few  directions  : 

I.  '  Be  sure  you  take  Christ  with  you  both  for  assistance  and 
acceptance.' 

1.  '  For  assistance.'  '  For  without  me,'  saith  Christ, '  you  can 
do  nothing :'  That  is,  without  union,  with  Christ,  and  communion 
with  him,  you  cannot  perform  any  acceptable  service  unto  God. 
Whensoever,  therefore,  you  set  upon  good  duty :  in  the  first  place, 
beg  strength  and  assistance  from  Christ ;  and  rest  and  lean  upon 
him  for  his  help  ;  go  not  to  pray,  or  hear  but  in  the  strength  of 
the  Lord. 

2.  '  Take  Christ  with  you  for  acceptance,  both  of  your  persons 
and  services.'  Christ  is  the  beloved  son  of  God,  with  whom  he  is 
so  well  pleased,  that  likewise  in  him  he  is  well-pleased  with  all 
those  that  come  to  God  by  him,  and  look  for  neither  audience  nor 
acceptance,  but  upon  his  account  alone. 

Whensoever,  therefore,  you  go  unto  God  in  prayer,  or  in  any 
other  ordinance,  carry  Christ  with  you  in  the  arms  of  your  faith. 
Plutarch,  in  the  life  of  Themistocles,  reports,  '  That  it  was  the 
usual  custom  of  some  of  the  heathens,  namely  the  Molossians,  that 
when  they  would  seek  the  favour  of  their  king,  they  took  his  son 
in  their  arms,  and  so  went  unto  him.'  And  questionless,  it  would 
be  the  wisdom  of  Christians,  in  seeking  the  face  and  favour  of 
God,  who  is  the  King  of  heaven  and  earth,  to  take  the  holy  child 
Jesus  with  them,  without  whom  they  may  not  see  his  face. 

II.  '  Stir  up  thyself,  and  all  thy  strength  ;'  put  forth  thyself  to 
the  uttermost,  strive  to  be  lively,  active,  and  stirring  in  spirit.  Get 
the  spirit  of  faith,  and  of  power ;  this  will  be  oil  to  the  wheels,  and 
wind  to  the  sails,  which  set  all  a-going :  let  this  be  wanting,  and 
thy  best  services  will  be  lifeless  and  dead  services,  in  which  the 
Lord  takes  no  delight. 

There  is  a  three-fold  strength  we  should  labour  to  put  forth  in 
all  our  holy  duties. 

1.  Strength  of  intention. 

2.  Strength  of  affections. 
3*  Strength  of  body. 

1.  We  must  intend  our  work,  as  it  were  for  our  lives ;  for,  so 
it  is,  whether  it  be  the  work  of  praying,  hearing,  meditating,  or 
the  like.  We  must  put  forth  the  strength  of  our  intention,  as  well 
as  of  our  attention,  not  giving  way  either  to  drousincss  of  body,  or 
distractions  of  mind.  But,  Oh !  what  light  matters  are  apt  to 
steal  away  our  minds  and  thoughts  in  the  performance  of  holy  du- 
ties !  if  one  of  our  superiors  were  talking  with  us,  he  would  expect 
that  we  should  mind  what  he  saith,  and  not  turn  aside  to  talk  with 
every  one  that  passeth  b.y  us ;  But,  when  God  is  speaking  to  us  in 


94  The  Duties  of  the  Regenerate. 

the  ministry  of  his  word,  or  we  are  speaking  unto  him  by  prayer} 
how  ordinarily  do  we  turn  aside  to  every  vain  thought  and  trifling 
business,  which  offereth  itself  to  us  1  Intend  God  more  earnestly, 
and  this  will  fire  your  thoughts. 

2.  '  Strength  of  affection,'  is  required  in  every  good  duty. 
*  Whatsoever  thy  hand  findeth  to  do,  do  it  with  thy  might,'  saith 
the  wise  man,  Eccles.  ix.  10.  This  may  especially  be  applied  to 
the  duties  of  God's  worship  and  service,  that  we  do  them  vigor- 
ously, with  all  the  strength  of  our  affections  :  which  the  Apostle 
requireth,  where  he  bids  us  be  fervent  in  spirit,  serving  the  Lord, 
Rom.  xii.  11.  The  word  in  the  Greek,  to  pneumaii  zeontes,  notes 
an  ebullition,  or  boiling  up  of  our  spirits  to  the  heighth.  There  is 
nothing  in  the  world  more  unbecoming  the  worship  of  God,  than 
flatness  of  spirit,  and  coldness  of  affection,  when  a  man  serves 
God,  as  if  he  served  him  not.  It  was  David's  commendation, 
that  the  zeal  of  God? s  house  did  eat  him  up,  Psalm  lxix.  9.  which 
expression  sheweth  the  vehemeney  of  his  zeal,  and  strength  of 
his  affection,  as  in  reforming  God's  house,  so,  in  performing  the 
duties  of  his  worship  and  service.  For  this,  Jacob  was  honored, 
and  called  Israel ;  because  he  prayed  with  the  strength  of  his  af- 
fections, and  is  therefore  said  to  zorestlewith  God  in  prayer,  where- 
by he  prevailed,  Hos.  xii.  3,  4.  As  thou  desirest  to  prevail  with 
God  in  prayer,  thou  must,  with  Jacob  zvrestle  -with  him  ;  putting 
forth  the  strength  of  thine  affections,  which  will  be  a  special 
means  to  keep  away  vain  wandering  thoughts  :  so  long  as  honey 
is  boiling  hot,  flies  will  not  venture  on  it.  So,  if  the  heart  and 
affections  be  boiling  hot  in  prayer,  vain  thoughts  are  not  apt  to 
enter  in. 

3.  'Strength  of  body,'  must  likewise  be  put  forth  in  every  good 
flutv;:  For,  God  must  be  worshipped,  as  with  our  spirits,  so  with 
cAtr  bodies.  And,  blessed  is  the  strength  which  is  put  forth  in  the 
service  of  God.  Carnal  men  are  apt  to  lay  out  the  strength  of 
their  bodies  upon  their  lusts  :  Why  should  not  we  be  as  ready  to 
layout  the  strength  of -our  bodies  in  the  service  of  God  ?  Then 
may  we  have  occasion  to  bless  God,  and  say, '  Lord,  thou  mightest 
have  left  me  to  have  spent  my  strength  in  sin  ;  in  the  gratifying 
my  carnal  lusts ;  but  blessed  be  thy  name,  who  hast  made  me  wil- 
ling to  spend,  and  be  spent  in  the  service  of  my  God.' 

III.  '  Labour  to  keep  close  to  God  in  holy  duties.'  It  were 
well,  if,  in  the  performance  of  holy  duties,  we  did  keep  close  to 
the  duties  themselves  ;  few  go  so  far.  But  it  must  be  our  care 
not  only  to  keep  close  to  the  duties,  but  likewise  to  keep  close  to 
God  in  the  duties.  We  must  labow,  not  only  to  mind  what  we 
are  about,  but  likewise  have  an  eye  upon  God,  and  to  hold  com- 
munion with  him  therein.  In  the  use  of  every  ordinance,  let  our 
main  desire,  care  and  endeavour  be,  To  find  God  therein  ;  and 
not  to  rest  satisfied  without  meeting  him,  and  conversing  with  him- 


The  Duties  of  the  Regenerate.  9$ 

Let  us  never  go  from  God,  without  God  :  never  from  the  ordi- 
nance of  God,  without  some  special  communion  with  God  therein, 
without  finding  our  hearts  raised  and  affected  in  the  duty,  and  re- 
vived and  refreshed  in  his  presence. 

IV.  In  regard  of  our  great  inability,  and  insufficiency  for  the 
performance  of  any  spiritual  duty  after  a  right  manner :  In  the  first 
place,  let  us  beg  of  God,  that  by  his  Spirit  he  would  enable  us 
thereunto  ;  for,  it  is  the  Spirit  of  God  only  that  can  help  our  in- 
firmities ;  he  can  soften  our  hearts,  quicken  our  dead  hearts,  en- 
large our  straitened  hearts,  &c.  And,  in  praying  for  the  assistance 
of  the  Spirit,  let  us  plead  the  promise  of  God  ;  saying,  '  Lord, 
thou  hast  promised  in  thy  word,  that  thy  Spirit  shall  help  the  in- 
firmities of  thy  servants  :  Oh  !  make  good  that  promise  unto  me  ; 
let  me  feel  and  find  the  sweet  breathings  and  actings,  the  lively 
quickenings  and  enlargements  of  thy  Spirit  upon  my  heart,  carry- 
ing me  forth  with  much  life  and  vigour  in  the  duty  I  am  now  go- 
ing about.'  This  pleading  the  promise  of  God,  puts  a  strong  en- 
gagement upon  him  to  perform  what  he  hath  said. 


Of  walking  circumspectly,  and  exactly* 

IV.  ANOTHER  singular  duty  incumbent  upon  the  regene- 
rate is,  '  To  walk  circumspectly  and  exactly,  according  to  that 
of  the  Apostle,  See  that  ye  walk  circumspectly,  not  as  fools,  but  flfcs 
raise.  The  word  in  the  original  translated,  circumspectly,  cometh 
of  two  words,  which  signify  to  go  to  the  extremity  of  a  thing.  W© 
must  be  willing  to  go  to  the  utmost  of  every  command.  The  same 
word  is  used  by  the  evangelist  St.  Matthew,  when  Herod  charged 
the  wise  men  to  search  most  diligently  and  narrowly,  to  make  a 
close  and  a  thorough  search,  for  the  young  child  Jesus.  So  that 
by  this  phrase,  is  intended  great  accurateness  and  exactness  in  our 
Christian  conversation,  which  the  Spirit  of  God  accounteth  the 
greatest  point  of  wisdom  ;  as  appeareth  by  these  following  words, 
'  not  as  fools,  but  as  wise  men.'  It  is  no  part  of  folly,  but  a  great 
point  of  wisdom,  to  be  circumspect  in  the  whole  course  of  our 
lives.  I  know  the  men  of  the  world  count  preciseness  of  life,  the 
greatest  folly  that  may  be  :  and,  therefore,  often  call  those,  precise 
fools,  who  endeavour  to  live  soberly,  righteously,  and  godly  in 
this  present  world.  But,  at  last,  it  will  appear  the  greatest  point 
of  wisdom. 

For  the  better  clearing  and  pressing  this  duty,  I  shall  shew  you, 
wherein  this  exact  walking  doth  consist. 

1.  '  In  walking  by  rule.'     As  the  carpenter  when  he  would  do 


96  The  Duties  of  the  Regenerate. 

his  work  exactly,  doth  all  by  rule  :  So,  must  the  Christian,  that 
would  walk  accurately,  he  must  walk  by  the  word  of  God,  which 
is  the  only  adequate  rule  of  holiness  :  He  must  eat  and  drink,  and 
buy  and  sell,  and  work  and  rest,  and  do  all  by  this  rule.  There- 
fore, saith  the  Apostle,  GaL  vi.  16.  'As  many  as  walk  by  this 
rule ;  peace  be  on  them,  and  on  the  Israel  of  God.'  Let  our 
walking  be  never  so  spacious  and  glorious,  yet,  if  it  be  not  strait 
and  according  to  the  rule  of  scripture,  as  it  will  afford  no  true  solid 
comfort  at  the  last,  so  neither  will  it  find  acceptance  with  God. 
For,  as  nothing  is  a  sin  (how  great  a  shew  of  evil  soever  it  bear- 
eth)  but  that  which  swerveth  from  the  direction  of  God's  word  ; 
So,  nothing  is  a  good  work,  (how  great  a  shew  of  goodness  soe- 
ver it  beareth)  but  only  that  which  is  according  to  the  direction  of 
his  word.  Therefore,  Moses  giveth  this  in  express  charge  to  the 
Israelites,  Deut.  v.  32.  '  Ye  shall  observe  to  do,  as  the  Lord  your 
God  hath  commanded  you  ;  ye  shall  not  turn  aside  to  the  right 
hand,  nor  to  the  left.' 

2.  Our  exact  zoalking  consisteth  '  in  having  respect  to  the  inward 
and  spiritual  part  of  the  law  ;  as  well  as  to  the  outward  and  exter- 
nal.^ In  every  command  of  God,  there  is  both  an  outward  and 
external  part,  and  also  an  inward,  and  spiritual  part.  The  first,  I 
may  call,  the  letter  of  the  law  :  the  second,  the  spirit  of  the  law. 
This,  our  Saviour  excellently  clears,  in  his  sermon  on  the  mount, 
where,  reciting  the  sixth  commandment,  he  saith,  '  Thou  shalt 
do  no  murder,  there  is  the  letter  of  the  law  ;  and  then  adds,  by 
way  of  explanation,  Mat.  v.  21,  22.  '  But  I  say  unto  you,  whoso- 
ever is  angry  with  his  brother  without  a  cause,  shall  be  in  danger 
of  judgment  5'  there  is  the  spirit  of  the  law.  So,  afterwards,  re- 
citing the  seventh  commandment,  he  saith,  '  Thou  shalt  not  com- 
mit adultery  f  there  is  the  letter  of  the  law  ;  and  then  adds,  '  But 
I  say  unto  you,  that  whosoever  looks  on  a  woman  to  lust  after  her, 
hath  committed  adultery  with  her  already  in  his  heart,''  Mat.  v.  28. 
There  is  the  spirit  of  the  law,  or  the  spiritual  part  thereof.  The 
most  diligent  observation  of  the  latter  or  external  part  of  the  law, 
without  a  care  of  the  inward  and  spiritual  part,  is,  as  a  body  with- 
out a  soul,  a  dead  thing,  which  is  no  way  acceptable  unto  the  liv- 
ing God.  Hence,  our  Saviour  spent  so  many  words  to  convince 
the  Pharisees,  who  were  many  of  them  punctual  in  their  outward 
observations,  that  they  were  yet  horrible  hypocrites,  violating  that 
law  in  their  hearts,  which  they  so  boasted  of,  and  pleaded  with 
their  mouths,  being  murderers  in  heart,  adulterers  in  heart,  though 
they  committed  no  such  wickedness  in  the  outward  man. 

And,  hereby,  is  the  hypocrisy  of  many  professors  of  Christiani- 
ty discovered,  who  reach  no  farther  than  the  outside  religion ; 
whose  godliness  is  nothing  but  carnal  service,  and  bodily  exercise. 
Whereas,  the  law  is  spiritual,  as  the  apostle  speaketh,  '  reaching 
to  the  verv  inwards  of  the  soul '  Rom.  vii.  14.     And,  saith  our 


The  Duties  of  the  Regenerate*  3f 

Saviour,  John  iv.  24.  'God  is  a  Spirit,  and  will  be  worshipped 
inwardly  with  the  spirit,  as  well  as  outwardly  with  the  body.' 
Whosoever,  thereforej  walks  exactly,  contents  not  himself  with 
the  externals  of  Christianity ;  but  labours  to  bring  up  his  heart  to 
the  inwards  thereof;  striving  to  suppress  evil  thoughts,  to  morti- 
fy unclean  lusts,  and  all  inordinate  affections ;  to  abhor  and  watch 
against  secret  impurities,  as  well  as  open  impieties.  This  is  to 
walk  exactly  and  accurately  indeed  :  for,  so  the  word  in  the  Greek 
acriboos,  seemeth  to  import  in  its  proper  notion,  viz,  '  A  going 
from  the  bottom  to  the  top  of  the  rule.' 

3.  Our  exact  walking  consisteth  in  '  a  careful  avoiding  all  occa- 
sions of  evil,  and  temptations  thereunto.'  Having,  by  sad  expe- 
rience, found  such  and  such  things  to  have  been  snares,  and  oc- 
casions of  sin  unto  us,  it  is  our  duty,  and  will  be  our  wisdom^ 
carefully  to  shun  and  eschew  the  same,  especially,  considering, 
that  by  running  into  temptations,  we  displease  the  Lord,  and  pro- 
voke him  to  give  us  over  to  our  weakness,  and  to  the  power  of 
our  corruptions ;  that  so  by  our  falls,  we  may,  for  the  time  to 
come,  be  more  wise  and  wary. 

Every  man  by  nature,  is  like  dry  wood,  which  is  apt  to  kindle, 
so  soon  as  fire  is  put  to  it.  There  needs  not  any  devils  to  tempt 
us.  Dry  stubble  will  take  fire,  without  any  bellows  to  blow  it. 
Let  the  least  occasion  that  is,  be  offered  unto  us,  how  easily  doth 
it  take  ?  every  spark  will  catch  upon  our  tinder  hearts.  The  first 
sin  that  proved  so  fatal  to  mankind,  came  by  temptation ;  the  de- 
vil prevailed  with  Eve  to  go  and  see  the  forbidden  fruit,  telling 
her,  That  though  she  might  not  eat  it,  yet  she  might  lawfully 
look  on  it,  and  that  became  the  occasion  of  her  fall.  For,  from 
sight  and  view,  she  proceeded  to  touch  and  taste,  to  the  taking  in 
of  that  which  proved  the  bane,  both  of  her  and  hers. 

By  the  like  means,  how  sadly  doth  the  devil  prevail  upon  souls 
daily ;  what  windows  doth  he  make  our  eyes  and  ears  to  let  in 
temptation  first,  and  then  iniquity  ?  what  snares  doth  he  make  of 
our  voluptuous  tables?  our  vain  and  loose  companions?  our  gor- 
geous apparel  ?  our  vain  and  wanton  fashions  ?  even  forming  our 
hearts  into  the  image  of  those  vanities,  and  leading  us  out  to  all 
iniquity.  As  our  Saviour,  therefore,  taught  us  to  pray,  c  that  we 
enter  not  into  temptation  ;'  so,  it  will  be  our  wisdom  to  see  to  it, 
that  our  practice  be  according  to  our  prayers.  What  a  mocke- 
ry is  it,  this  hour,  to  pray  against  temptations,  and  the  next  hour 
to  be  Funning  into  them  ?  Pray  against  temptations,  and  watch 
against  them.  Watch  against  all  temptations,  but  especially  such 
as  are  most  taking  with  thee  :  and  such  as  have  a  tendency  to  thy 
bosom  and  best  beloved  sins.  For  from  them  is  most  danger  to 
be  feared,  they  having  most  strength  from  our  nature.  The  de- 
vil, knowing  full  well-  which  are  our  bosom  and  beloved  su3s> 

33 


98  The  Duties  of  the  Regenerate. 

and  most  predominant  lusts  ;  unto  them  especially,  and  faith  great- 
est success,  doth  he  apply  his  temptations. 

4.  Our  exact  walking  consisteth  '  in  abstaining  from  appearan- 
ces of  evil,  as  well  as  from  apparent  and  direct  evils.'  1  Thess. 
v.  22.  As  there  are  some  things  apparently  evil,  so,  there  are  other 
things  in  shew  and  appearance  only  evil.  He  who  walks  circum* 
spectly  and  exactly  will  as  carefully  shun  the  one  as  the  other.  He 
will  not  adventure  upon  any  thing  that  looks  like  sin,  or  that  hath 
the  least  affinity  with  it :  If  the  thing  be  doubtful  Avhether  it  may 
or  may  not  be  done,  he  will  do  that  which  is  most  safe,  and  leave 
the  other  undone :  Yea,  though  he  know  a  thing  to  be  lawful  in 
itself,  yet,  if  it  may  prove  a  stumbling-block  in  the  way  of  another, 
and  so,  be  an  occasion  of  sin-  unto  him,  he  will  carefully  avoidj 
the  same. 

Upon  this  account,  St.  Paul  '  resolved  to  avoid  the  eating  of 
flesh,'  though  he  might  lawfully  do  it :  yet,  when  it  was  like  to 
be  a  stumbling-block  to  his  weak  brother,  in  regard  it  had  an  ap- 
pearance of  evil  in  it,  he  said,  '  If  meat  make  my  brother  to  of- 
fend, I  will  eat  no  flesh  while  the  world  standeth,'  1  Cor.  ix.  13. 
Upon  this  ground,  likewise,  the  Apostles  and  Elders  in  the  first 
general  council  at  Jerusalem  imposed  upon  the  Gentiles  '  absti- 
nence from  meat  offered  to  idols,  from  things  strangled,  and  from 
blood,T  Acts  xv.  29.  Not  for  that  these  meats  were,  m  themselves, 
unclean  and  unlawful ;  but,  because  they  were  apprehended  to  be 
so  unto  many  of  the  Jews,  who  were  kept  off  from  Christ,  be- 
cause those  meats,  in  which  they  supposed  to  be  suchuncleanness 
were  ordinarily  eaten  by  the  Christians.  Hereupon,  it  concerns 
us,  in  all  our  actions,  to  be  satisfied,  not  only  of  the  lawfulness, 
but  likewise  of  the  expediency  of  them.  For,  many  things,  in 
themselves,  may  be  lawful,  which,  yet,  in  some  respects,  may  not 
be  expedient ;  because  they  have  some  shew  of  evil  in  them,  or 
are  liable  to  some  misconstruction,  or,  may  be  occasions  of  sin  un- 
to ourselves,  or  of  scandal  or  offence  to  our  weak  brother  :  or, 
may  strengthen  and  confirm  wicked  men  in  their  ungodly  courses 
and  the  like. 

But,,  here,  in  this  caution,  it  is  to  be  observed,  that  all  necessary 
duties  commanded  by  God,  ought  to  be  performed  by  us,  though 
our  brother  be  offended  at  them,  and  though,  to  the  world  they 
have  some  appearance  of  evil.  Christ's  doctrines,  works  and  con- 
versations were  an  offence  to  many  in  his  days,  yet  he  went  on 
therein,  and  pronounced  them  '  blessed  that  were  not  offended  in 
him.'  We- may  not,  therefore,  shun  profession  of  holiness,  and 
the  practice  of  godliness,  because,  unto  worldly  men,  it  appeareth 
but  brain-sick  peevishness,  and  an  irrational  precis eness  :  but,  being 
commanded  by  God  in  his  word,  they  ought  to  be  endeavoured 
after.  I  may  not  wound  mine  own  conscience  to  secure  my  bro- 
ther's. 


The  Duties  of  the  Regenerate.  93 

£.  ■'  Our  exact  walking  consisteth,  '  in  a  moderate  use  of  lawful 
things.'  That  overmuch  liberty,  which  some  men  hath  given  t@ 
themselves,  in  such  things  as  are  in  their  own  nature  lawful :  hath 
proved  great  occasion  of  sin  unto  them.  Our  Saviour  seemeth  to 
blame  the  men  of  the  old  world,  that,  when  the  flood  came  upon 
them,  '  there  zvere  eating  and  drinking,  buying  and  selling,  plant- 
ing and  building,'  Luke  xvii.  27,  28  :  Things,  no  doubt,  in  them? 
selves,  lawful  to  be  done  :  but,  by  over-using  those  lawful  things, 
and  setting  their  hearts  upon  them,  they  laid  aside  all  care  of  hea- 
venly things,  and  encreased  their  pride  and  covetousness,  neglec- 
ting the  threatening  of  a  flood,  and  so  drowned  themselves  in  per- 
dition. 

The  Apostle,  ihenefore,  tells  us,  1  Cor.  yii.  29,  30,  31.  'That 
they  who  marry  must  be  as  if  they  married  not :  and  they  who 
buy,  as  if  they  bought  not ;  and  they  who  use  this  zvorld,  as  not 
abusing  it.'  There  is  a  lawful  using  the  comforts  of  this  life,  and 
an  unlawful,  or  an  abusing  of  them.  We  lawfully  use  them,  when 
we  enjoy  them  with  moderation,  and  with  subordination  to  spirit- 
ual grace,  and  heavenly  glory ;  when  we  use  them  too  much, 
even  excessively,  in  respect. of  the  measure  ;  and  inordinately,  in 
respect  of  the  manner.;  when  letting  out  our  hearts  too  much  up- 
on them,  the  things  which  should  lead  us  to  God,  withdraw 
us  from  him. 

To  spend  some  .time  in  honest  recreations,  for  the  refreshing  our 
minds,  and  .strengthening  our  -bodies,  is  lawful :  But,  to  waste 
too  much  of  our  precious  time  in  sports  and  pastimes  is  to  make  a 
vocation  of  our  recreations  ;  or,  to  give  our  hearts  unto  our  plea- 
sure to  use  those  delights  for  themselves,  and  not  for  God ;  or, 
to  use  them  more  for  gain,  than  for  refreshment,  they  are  thereby 
turned  unto  sin. 

In  like  manner ;  sometimes  to  feast  with  our  friends  and  neigh- 
bours is  lawful ;  lout  to  be  too  frequent  therein,  or  '  intemperate 
feeding  without  fear,'  as  the  apostle  Jude  hath  it,  Jude  v.  12.  ne- 
ver tasting  the  sweetness  of  God  in  the  creature,  nor  having  re- 
spect to  that  communion  which  should  be  among  saints,  is  to  abuse 
God's  good  creature. 

So  to  be  diligent  in  the  work  of  our  calling,  is,  in  itself,  both 
lawful  and  commendable  -  But,  when  we  shall  be  so  diligent  in 
our  particular  calling,  that  we  neglect  the  duties  of  our  general 
calling,  as  christians,  I  mean,  when  we  are  so  taken  up  with  our 
worldly  businesses  and  employments,  that  we  can  find  no  time  for 
serving  God  either  secretly  or  in  our  chambers  privately  with  our 
families  ;  is  to  make  our  lawful  calling  sinful  unto  us  :  Much  more, 
when  we  mingle  fraud  and  deceit  with  our  dealings,  and  cannot 
be  Content  with  that  gain  that  comes  in  by  righteousness,  and  ho- 
nesty in  all  our  ways  ;  this  is  to  turn  our  lawful  calling  into  a 
mystery  of  iniquity. 


100  The  Duties  of  the  Regenerate, 

The  best  of  God's  children  are  apt  to  use  the  lawful  things  of 
this  world  unlawfully,  and  to  abuse  them  by  their  excess  therein. 
Did  not  our  Saviour  warn  his  disciples  that  they  should  take  heed 
of  abusing,  as  their  meat  and  drink  unto  surfeiting  and  drunken- 
ness, so  their  callings  to  worldliness  and  covetousness  ?  '  Take 
heed  to  yourselves,  lest  at  any  time  your  hearts  be  overcharged 
with  surfeiting  and  drunkenness,  and  cares  of  this  life  !'  Luke  xxi. 
34.  Who  would  not  have  thought  the  disciples  of  Christ  far 
enough  from  these  sins  1  yet  they  must  take  heed  to  themselves 
therein.  If  the  green  tree  may  so  easily  take  fire  5  what  then  will 
the  dry  do  ? 

O  then,  how  doth  it  concern  us  to  set  bounds  to  ourselves  in 
all  lawful  things  !  not  to  exceed,  either  in  our  recreations,  or  in 
our  vocations,  or  in  our  eating,  drinking,  and  the  like  :  but,  to 
observe  the  golden  mean,  the  rather,  because  the  devil  in  nothing 
more  prevaileth  with  God's  people,  than  in  their  immoderate  and 
inordinate  usage  of  things  lawful ;  knowing  full  well,  that  the 
godly  will  not  easily  be  drawn  to  the  committing  of  such  things 
as  carry  wickedness  in  their  foreheads,  he  therefore  layeth  his 
snares  for  them  in  the  use  of  things  lawful ;  as  their  meat  arid 
drink,  their  apparel  and  recreation,  their  trading  and  traffic,  with 
the  like  :  wherein  his  snares  being  not  so  visible,  he  oftentimes 
prevaileth  with  them.  The  apostle  declaring  what  a  cruel,  craf- 
ty, and  malicious  adversary  the  devil  is,  whom  he  settcth  forth, 
to  be  a  '  roaring  lion,  that  walketh  about  seeking  to  devour,'  1 
Pet.  v.  9.  he  thereupon  adviseth  us  to  be,  S  as  sober  in  the  use  of 
things  lawful  and  indifferent,  so  watchful  over  ourselves,'  lest  we 
be  foiled  therein. 

For  your  better  help  therein,  take  these  few  directions  : 

1.  'In  the  free  use  of  lawful  things,  be  ever  jealous  of  your- 
selves, lest  you  abuse  them  to  intemperance,  and  excess.'  Thi:; 
hath  been  the  folly  of  many,  that,  presuming  too  much,  as  on  their 
Christian  liberty,  so,  upon  their  own  strength  have  adventured  on 
such  temptations,  as  have  occasioned  their  fearful  falls. 

2.  '  Labour  to  make  a  spiritual  improvement  of  all  the  lawful 
comforts  which  God  hath  afforded  to  you  for  delight.'  And  so. 
whilst  you  refresh  your  bodies,  you  will  cherish  your  souls.  Thus, 
in  your  eating  and  drinking,  often  meditate  on  God's  bounty,  in 
providing  so  plentifully  for  you ;  and  not  only  take  in  meats,  but 
likewise  give  out  gracious  discourses  and  instructions.  For,  what 
can  it  be  but  egregious  folly,  when  you  are  feeding  your  bodies, 
to  neglect  your  souls  ?  In  putting  on  your  clothes,  meditate  on 
\he  robe  of  Christ's  righteousness,  which  alone  can  make  you 
amiable  in  the  sight  of  God  ;  desiring,  Avith  the  apostle,  '  to  be 
found  clothed  therewith  at  the  great  day.' 

3.  '  Consider  that  to  use  your  lawful  comforts  to  the  utmost  ex- 
tent, is  the  next  door  to  sin.'     He  who  will  go  to  the  utmost  ex- 


The  Duties  of  the  Regenerate.  101 

tent  of  what  he  may  lawfully  do,  is  in  danger  to  go  beyond  it,  and 
to  do  also  that  which  is  unlawful.  He  who  will  walk  upon  the 
brink  of  a  river,  may  fall  into  the  water  :  And  he  who  will  take 
the  utmost  liberty  he  may,  is  very  near  falling  into  sin. 


Of  the  danger  of  Covetousness  as  being  the  Root  of  all  Evil. 

V.  ANOTHER  singular  duty  incumbent  upon  the  regenerate 
is,  '  to  beware  of  covetousness,  and  overloving  the  world,  as  being 
the  root  of  all  evil.'  I  do  not  say,  that  our  hearts  being  changed 
and  renewed,  we  ought  thereupon  wholly  to  abandon  the  world, 
and  give  over  all  worldly  businesses  and  employments.  For,  grace, 
and  a  worldly  calling  may  very  well  stand  together ;  yea,  a  man 
may  be  a  sincere,  holy  Christian,  and  yet  a  great  dealer  in  the 
world  :  nay,  grace  engageth  a  man  to  be  a  good  husband,  to  im- 
prove the  estate  God  hath  bestowed  on  him  :  But  yet,  we  ought 
not  insatiably  to  desire,  and  inordinately  to  hunt  after  riches,  as 
if  they  were  the  only  things,  or  the  great  things,  to  be  sought  af- 
ter ;  this  is  covetousness.  It  is  not  the  having  of  riches,  but  the 
immoderate  desiring  and  loving  of  them,  and  overvaluing  of  them, 
which  denominates  a  man,  covetous.  A  man  may  have  much  of 
this  world's  goods,  and  yet  be  no  worldling  :  And  another  may 
have  little,  and  yet  be  covetous.  This  sin  is  especially  in  the 
heart. 

Q.  May  not  a  godly  man  desire  riches,  seeing  they  are  often  in 
scripture  termed  blessings,  which  God  hath  promised  as  a  reward 
of  his  service  ? 

A.  There  is  a  moderate  desire  of  riches  which  is  a  lawful ;  and 
an  immoderate,  or  inordinate  desire,  which  is  unlawful.  Then 
is  our  desire  of  riches  moderate,  when  we  desire  no  more  than  is 
needful,  and  can  be  content  to  want  that,  when  God  will  have 
it  so. 

Q.  What  may  be  accounted  needful  ? 

A.  1.  That  which  is  meet  for  the  state  and  calling  wherein 
God  hath  set  us. 

2.  That  which  is  requisite  for  the  charge  committed  to  us.  As, 
if  a  man  have  a  wife,  and  children,  and  servants,  or  kindred  ly- 
ing upon  his  charge,  what  is  needful  and  sufficient  for  them,  may 
be  desired  and  sought  after. 

3.  That  which  is  needful  for  the  future  livelihood  and  main- 
tenance of  wife  and  children,  may  lawfully  be  desired  and  sought 
after.  The  apostle  layeth  it  down  as  a  duty,  '  that  parent? 
ought  to  lay  up  for  tfyeir  children,'  2  Cor,,  xii.  1 4» 


103  The  Duties  of  the  Regenerate, 

Besides  this  moderate  desire  of  seeking  after  riches,  there  is 
an  immoderate  desiring,  an  inordinate  seeking  after  them.  As, 
when  a  man  is  not  content  with  that  portion  which  God  by  his 
providence  doth  afford  unto  him,  but  insatiably  thirsts  after  more  : 
and  rather  than  fail  of  his  desire,  will  both  neglect  his  God  and 
his  soul,  and  also  venture  on  the  use  of  any  unlawful  means,  as 
lying,  swearing,  false  weights  and  measures,  with  the  like,  for 
accomplishing  the  same,  which  is  wickedness  in  any,  but  espe- 
cially such  as  make  a  profession  of  religion. 

Yet  how  many  professors  are  there  in  our  days,  who,  though 
they  pretend  much  love  to  Christ,  yet,  by  their  practice,  it  ap- 
pears, that  their  love  of  riches  is  greater  and  stronger  than  •their 
love  of  him  ? 

1.  For,  how  .are  their  thoughts  more  upon  the  world,  and  the 
things  thereof,  than  -an  Christ  1  No  sooner  are  they  awake  from 
their  sleep,  but  the  world  presently  takes  possession  of  their  hearts; 
and  their  thoughts  are  upon  their  estate,  how  they  may  increase 
the  same,  and  that  with  unwearied  care  and  labour ;  when  every 
little  service  that  is  done  for  Christ  is  a  weariness  to  them. 

2.  How  do  their  discourses  run  out  more  upon  their  riches,  than 
on  Christ  ?  Yea,  with  what  freedom  and  delight  -do  they  talk  of 
their  wealth,  and  of  the  means  of  getting  and  increasing  the  same  ? 
and  scarce  a  word  of  Christ  all  the  day  long.  Which  doth  clear- 
ly discover  the  covetcusness  which  lieth  in  their  hearts  ;  for  '  out 
©f  the  abundance  of  .the  heart  the  mouth  speaketh.'  As  the  door- 
keeper said  unto  Peter, '  Thou  art  surely  of  Galilee,  for  thy  speech 
bezorayeth  thee  :'  so,  whosoever  shall  make  the  world  the  whole 
matter  and  subject  of  his  discourse,  it  may  be  truly  said  of  him, 
'  he  is  a  citizen  of  the  world,  for  his  speech  bewrayeth  him.' 

3.  How  eager  and  keen  are  their  desires  after  the  riches  of 
this  world '?  or,  at  least,  after  a  further  portion,  and  provision 
ibr  themselves,  wives  and  children  1 

4.  How  do  they  toil  and  labour,  spending  their  sweat  and 
strength  in  seeking  after  riches  ?  thinking  no  care  and  study  too 
much,  nor  pains  too  great,  for  increasing  their  wealth  and  store. 
How  do  they  rise  earlier  for  their  worldly  businesses  than  for 
rheir  prayers,  or  any  spiritual  exercises  ? 

&  How  do  they  suffer  the  world  to  take  up  so  much  of  their 
precious  time,  that  they  can  scarce  find  any  leisure  either  for  clo- 
set-devotions, or  family-prayers  ?  but  make  their  religion  give 
place  to  their  worldly  businesses.  And  when,  at  any  time,  they 
fall  upon  the  performance  of  holy  duties,  how  are  their  hearts,  in 
that  very  time,  taken  up  with  worldly  thoughts  and  imaginations  ? 
So  that,  instead  of  conversing  with  God  in  his  holy  ordinances, 
and  enjoying  communion  with  him  therein,  they  converse  with 
the  world,  and  hold  communion  with  the  devil. 

O  what  a  shame  is  it  for  such  as  are  brought  out  of  darkness 


The  Duties  of  the  Regenerate,  103 

into  marvellous  light,  having  their  understandings  enlightened  with 
the  knowledge  of  God,  and  of  his  Son  Jesus  Christ,  and  are  able 
to  discern  the  mysteries  of  godliness,  that  they  should  set  their 
hearts  and  affections  upon  base  and  transitory  things !  that  they 
should  lay  out  themselves  so  much  in  the  pursuit  of  them,  and  ne- 
ver think  they  have  laid  up  sufficient  of  these  earthly  treasures  ! 
What  a  shame  is  it  for  such  as  profess  themselves  the  sons  of  God, 
to  live  like  sons  of  men,  as  if  their  portion  and  happiness  were 
only  in  this  life  !  That  they,  who  profess  themselves  heirs  to  an 
heavenly  inheritance,  should  so  much  dote  upon  earthly  things ! 
what  a  shame  is  it  for  such  as  have  reasonable  souls,  capable  of  an 
everlasting  life,  and  of  communion  with  God  both  here  and  here- 
after, should  so  far  debase  their  natures,  as  live  like  moles  and 
worms  in  the  earth,  and  to  root  like  swine,  in  mud  and  dung ! 

Oh  hoAv  doth  it  concern  you,  daily  to  humble  yourselves  for 
this  sin,  and  to  loath  and  abhor  it,  and  watch  against  it  for  the 
time  to  come  :  for,  as  every  evil  is  to  be  abhorred,  so  especially 
such  as  are  disgraceful  to  the  gospel  of  Jesus  Christ,  and  to  the 
religion  which  you  profess.  Let  us  all  therefore,  who  have  given 
our  names  unto  Christ,  labour  to  mortify  this  sin  in  us :  let  us  use 
this  world,  and  the  things  thereof,  as  if  we  used  them  not ;  nei- 
ther in  our  judgments  esteeming,  nor  in  our  hearts  affecting,  nor  in 
our  practice  seeking  them  before  spiritual  grace  and  heavenly- 
glory. 

That  we  may  be  the  better  quickened  up  thereunto,  let  us  oft 
consider  the  manifold  mischiefs  that  do  usually  follow  and  accom- 
pany this  sin  of  covetousness. 

I.  '  It  is  the  root  of  all  evil,'  Tim.  vi.  10.  There  is  no  evil 
which  a  covetous  man  will  forbear ;  his  covetousness  will  put  him 
upon  the  acting  and  committing  all  manner  of  sin  that  will  serve 
his  greedy  design.  It  will  make  a  man  turn  the  day  of  sacred  rest 
into  a  day  of  bodily  labour ;  it  will  make  him  use  a  wicked  ba- 
lance, and  deceitful  weights  :  '  For  this  they  are  full  of  violence 
and  lies,'  saith  the  prophet  Micah,  Mic.  vi.  11,  12.  It  oft-times 
raiseth  wars,  and  sets,  the  world  together  by  the  ears  :  it  occa- 
sioned the  neglect  both  of  their  own  and  others'  souls  :  it  enti- 
ceth  us  into  hell,  for  the  sake  of  living  plentifully  on  earth :  it 
causeth  parents  to  neglect  the  souls  of  their  children,  and  children 
to  wish  the  death  of  their  parents  :  it  maketh  people  to  hate  their 
ministers,  and  ministers  to  neglect  their  people. 

II.  '  Covetousness  alienates  the  soul  of  man  from  God ;  and 
that  several  ways  ;'  as, 

1.  'From  the  thoughts  of  God  •'  For,  'God  is  not  in  all  his 
thoughts,'  Psalm  x.  4.  When  he  awakes  in  the  night,  his  mind 
is  wholly  taken  up  with  worldly  matters,  without  a  thought  of 
God,  or  of  any  good  thing.  When  he  is  following  the  works  of 
his  calling,  how  he  is  wholly  drowned  and  swallowed  up  therein. 


1 04  The  Duties  of  the  Regenerate* 

2.  '  It  alienates  the  soul  of  man  from  the  love  tit  God  :'  For, 

*  if  any  man  love  the  world,  the  love  of  the  Father  is  not  in  him,1* 
1  John  ii.  15. 

3.  '  It  alienates  the  soul  of  man  from  attending  upon  God  in 
his  ordinances  :'  As  you  may  see  in  the  invited  guests  in  the  pa- 
rable, whose  eager  desire  after  the  things  of  this  world,  kept  them 
from  coming  to  the  wedding-feast. 

III.  '  Covetousness  makes  a  man  unthankful  for  his  present  state 
and  condition,  though,  in  itself  an  estate  very  full  and  comforta- 
ble.' His  mind  is  so  much  upon  what  he  hath  not,  that  he  nei- 
ther takes  notice,  nor  tastes  the  sweetness  of  what  he  hath  :  his 
full  vessel,  in  his  own  apprehension,  is  an  empty  bottle.  Finding 
no  contentment  in  what  he  hath,  he  is  full  of  murmuring  and  re- 
pining, that  he  hath  not  what  he  would  have.  Many  a  gracious" 
poor  man,  that  hath  little  of  this  world's  goods,  hath  oftentimes 
more  satisfaction  and  contentment  in  his  little,  than  he  that  hath 
the  greatest  earthly  revenues,  in  all  his  abundance. 

IV.  '  Covetousness  works  the  heart  to  a  mean  and  low  esteem 
of  things  spiritual  and  heavenly.'  From  such  as  love  the  world  and 
the  things  thereof  over-much,  Christ,  to  be  sure,  hath  love  little 
enough*  their  eyes  are  so  blinded,  that  they  see  not  his  beauty; 
and  their  pallet  so  distempered,  that  they  taste  not  his  sweetness  : 
and  therefore,  with  Esau,  prefer  a  mess  of  pottage  before  a  birth- 
right:  and  with  the  men  ofShechem,  prefer  the  bramble  before 
the  vine,  the  olive,  and  the  fig-tree.  Worldly  men  prefer  these 
poor  empty  things,  the  brambles  of  the  world  before  Jesus  Christ 
the  true  and  living  vine  ;  yea,  and  above  the  blessed  birth-right 
of  God's  new-born  children. 

V.  '  Covetousness  depriveth  a  man  of  the  comfort  of  what  he 
liath  and  possesseth,'  For,  the  having  oi  all  is  as  nothing,  tohim^ 
that  hath  an  immoderate  desire  after  more.  Ahab's  crown  and 
kingdom  yielded  him  no  comfort,  after  he  had  set  his  heart  upon 
poor  Naboth's  vineyard.  The  want  of  this  did  more  molest  and 
vex  him,  than  the  enjoyment  of  his  whole  kingdom  did  solace  and 
comfort  him  : '  For  this  he  came  heavy  and  displeased  to  his  house  ; 
laid  him  down  upon  his  bed,  and  turned  away  his  face,  and  would 
not  eat  bread,'  1  Kings  xxi.  24. 

VI.  '  Covetousness  exposeth  men  to  manifold  temptations,  mak- 
ing them  ready  to  yield  to  Satan's  wicked  suggestions  :  '  They 
that  will  be  rich,'  saith  the  Apostle,  1  Tim,  vi.  9.  '  fall  into 
temptation  and  a  snare,  and  into  many  foolish  and  hurtful  lusts, 
which  draw  men  into  perdition.'  As  if  he  had  said,  They  who 
set  their  hearts  upon  their  riches,  whose  hearts  run  after  their  co- 
vetousness, are  fit  for  any  temptation,  ready  to  yield  to  any  of  Sa- 
tan's wicked  suggestions,  for  the  satisfying  their  covetous  humour. 

*  Judas  (as  Tertullian  thinks)  was  pretty  honest  till  he  carried  the 
bag,  and  that  gave  him  occasion  to  discover  the  rottenness  that 
was  in  his  heart.' 


'Tt'he  Duties  of  the  Regenerate,  1 03 

CHAP.  XXII. 

Of  living  by  Faith  in  GooVs  Promises; 

VI.  ANOTHER  singular  duty  incumbent  upon  the  regene- 
rate, is,  to  live  by  faith,  casting  themselves  upon  God  in  Christ, 
and  upon  his  gracious  promises  in  all  their  straits  and  dangers,  for 
such  needful  and  useful  things  as  they  stand  in  need  of.  To  live 
by  faith,  is,  '  not  only  to  believe  in  Christ  for  salvation,  but  also 
firmly  to  rest  and  rely  upon  God,  and  his  gracious  promises  ex- 
pressed in  his  word,  for  support  under  all  our  trials,  for  succour 
in  all  our  distresses,  for  assistance  against  all  assaults,  for  deliver- 
ance out  of  all  our  dangers,  and  for  supply  of  all  our  wants,  whe- 
ther temporal  or  spiritual.' 

Thus  did  those  ancient  worthies,  mentioned,  Heb*  xi.  There 
we  read,  that  into  whatsoever  trouble  or  strait  they  Were  brought, 
they  so  lived  by  faith  in  God's  promises,  that  nothing  could  dis- 
may them,  much  less  overthrow  them.  And,  if,  in  like  manner, 
thou  couldst  but  quietly  rest  upon  God,  and  his  gracious  promises, 
thou  wouldst  in  thy  greatest  trials  and  troubles,  be  more  than  con- 
queror, as  the  Apostle  spcaketh. 

When,  therefore,  thou  art  troubled  for  thy  sins,  groaning  un- 
der the  weight  and  burden  of  them,  then  throw  thyself  upon  the 
merits  and  righteousness  of  Jesus  Christ,  and  there  let  thy  soul  rest 
itself  in  hope  of  the  pardon  of  thy  sins  here,  and  of  eternal  life 
and  salvation  hereafter;  venturing  upon  that  comfortable  promise, 
4  Come  unto  me  all  ye  that  labour  and  are  heavy  laden,  and  I  will 
give  you  rest,'  Mat.  xi.  28. 

When  thou  art  assaulted  with  the  temptations  of  Satan,  and 
fearest  lest  thou  shouldst  be  overcome  by  them,  then  look  upun- 
f.o  God,  trusting  in  him  for  deliverance  in  due  time,  and  for  sup- 
port in  the  mean  time,  relying  upon  that  gracious  promise,  '  God 
is  faithful,  who  will  not  suffer  you  to  be  tempted  above  that  you 
are  able,  but  will,  with  the  temptation,  make  a  way  to  escape, 
that  ye  may  be  able  to  bear  it,'  1  Cor.  x.  1 3. 

When  thou  art  under  any  spiritual  desertion,  sitting  in  darkness, 
without  any  spark  of  comfort,  then  look  up  unto  God  with  the 
eye  of  faith  for  the  light  of  his  countenance,  and  the  assurance  of 
his  loving  favour,  resting  and  refreshing  thy  drooping  soul,  with 
that  comfortable  promise,  '  In  a  little  wrath  have  I  hid  my  face 
from  thee,  but  with  everlasting  kindness  will  I  have  mercy  on  thee, 
saitli  the  Lord  thy  Redeemer,'  Isa.  liv.  8. 

When  thou  apprehendest  thyself  weak  and  insufficient  for  the 
performance  of  duties,  then  look  up  unto  God,  who  hath  promised 
to  help  the  weaknesses  and  infirmities  of  his  servants,  and  trust 
upon  the  power  of  Jesus  Christ ;  then  wilt  thou  be  able  to  say 

14 


1,06-  The  Duties  of  the  Regenerate. 

with  the  Apostle,  /  can  do  all  things  through  Christ  which  strength- 
eneth  me,  Phil.  iv.  13. 

When  thou  feelest  thy  corruptions  strongly  working  and  stir- 
ring in  thee,  then  look  up  unto  God  who  is  able,  and  hath  pro- 
mised to  subdue  thine  iniquities,  and  to  keep  down  the  power  of 
thy  lusts,  laying  hold  on  that  good  word,  '  Sin  shall  not  hare  do- 
minion over  you,  for  ye  are  not  under  the  law  but  under  graced 
Rom.  vi.  14. 

When  thou  art  reviled  and  persecuted  by  wicked  and  ungodly 
men,  then  look  up  unto  God  with  the  eye  of  faithy  trusting  in  him 
for  help  and  strength  ;  comforting  thyself  with  that  gracious  say- 
ing of  our  Saviourf '  Blessed  are  ye  when  men  shall  revile  you, 
and  persecute  you,  and  shall  say  all  Boanner  of  evil  against  you 
falsely  for  my  sake  :  rejoice  and  be  exceeding  glad ;  for  great  is 
your  reward  in  heaven,'  Mat.  v.  11,  12. 

When  thou  art  straitened  in  these  outward  things,  and,  there- 
upon, art  full  of  worldly  fears  and  cares,  what  to  eat,  and  what 
to  drink,  and  what  to  provide  for  wife  and  children ;  then  look 
unto  GodT  and,  '  by  faith  cast  all  thy  care  upon  him,  wmo  careth 
for  thee  ;'  resting  upon  that  comfortable  promise,  Psal.  xxxiw 
10-  '  The  young  lions  do  lack,  and  suffer  hunger;  but  they  that 
seek  the  Lord,  shall  not  want  any  good  thing.'  Though  thou 
mayest  not  have  that  abundance  and  afflueney  which  some  others 
do  enjoy,  yet  thou  shalt  not  want  that  which  God  seeth  good  fo? 
thee,  who  will  supply  all  thy  need  according  to  his  riches,  PhiLiv.  1 9. 

Thus  in  all  thy  straits  and  distresses  thou  mayest,  by  the  sove- 
reign power  of  faith  working  upon  the  gracious  promises  of  God, 
exceedingly  revive  and  refresh  thy  troubled  spirit :  for,  all  the  pro- 
mises of  God  set  down  in  his  word  for  thy  comfort  and  support, 
being  sealed  with  the  blood  of  Christ,  are  all  Yea,  and  Amen,  as 
true  as  Truth  itself,  and  therefore  shall  assuredly,  in  their  due 
time,  be  accomplished. 

For  thy  better  encouragement  to  this  Christian  duty  of  living  by. 
faith,  seriously  weigh  these  few  things  : 

T.   The  properties  of  God  ;  more  especially, 

1 .  '  His  Almighty  power,'  whereby  he  is  able  to  strengthen 
thee  in  all  thy  weaknesses,  to  support  thee  under  all  thy  trials  and 
temptations,  in  a  word,  to  perform  whatsoever  he  hath  promised. 
This  made  Abraham,  with  strong  confidence,  to  rest  upon  the 
promise  of  God,  which  the  Apostle  thus  setteth  forth,  Rom.  iv. 
20,  21.  'He  staggered  not  at  the  promise  of  God  through  unbe- 
lief, but  was  strong  in  faith  ;  being  fully  persuaded,  that  what  he 
had  promised,  he  was  able  to  perform.'  Abrahamrs  eyeing  the 
power  of  God,  was  it  that  made  him  so  confidently  rest  upon  his 
promise. 

2.  '  His  truth  and  faithfulness  in  performing  what  he  hath  pro- 
mised :'  For,  saith  the  Apostle  to  the  Hebrews,  Faithful  is  he  thai 


The  Duties  of  the  Regenerate*  !0'7 

jar-omiseth,  Heb.  x.  32.  We  read  how,  under  the  law  of  God  com- 
manded by  Moses,  concerning  him  that  voweth  or  promiseth  any 
thing  to  the  Lord,  '  that  he  shall  not  break  his  word,  but  shall  do 
according  to  all  that  proceedeth  out  of  his  mouth,'  Deut.  xxx.  2. 
And  shall  the  Lord  say,  and  not  do  k  ?  shall  he  promise,  And  not 
perform  it  ?  Surely,  it  is  as  impossible  for  him  not  to  be  as  not  to 
keep  his  word,  and  not  t©  perform  what  he  hath  promised. 

Indeed,  the  Lord  many  times  makethhis  children  wait  long  for 
the  accomplishment  of  his  promises  ;  yet,  he  never  faileth  to  be  as 
good  as  his  word :  which,  duly  considered,  cannot  but  strengthen 
our  faith  in  the  firm  expectation  of  all  good  things  promised,  and 
enable  us,  quietly  and  contentedly  to  rest  and  repose  ourselves  in 
God,  for  the  accomplishment  of  what  he  hath  promised,  and  not 
to  doubt  thereof,  though  he  seem  long  to  defer  the  performance 
of  them. 

3.  '  His  infinite  wisdom ;'  whereby  he  dispenseth  the  good 
things  contained  in  his  promises,  in  their  fittest  time  and  season, 
and  when  they  shall  make  most  for  his  own  glory,  and  his  chil- 
dren's good.  Far  be  it,  therefore,  from  us  to  prescribe  unto  God 
the  time  and  season  for  the  performance  of  his  promises  :  but  let 
us  rather  resolve,  with  patience,  to  wait  his  appointed  time  and 
season,  who  is  infinite  in  wisdom,  and  so,  knoweth  what  is  best 
and  convenient  for  us,  even  better  .than  we  ourselves*  Thus  did 
the  church,  '  Our  eyes  wait  upon  the  Lord  our  God,  until  he  have 
mercy  upon  us,'  Psalm  cxxiii.  4.  Therefore,  as  the  Lord  spea- 
keth  by  the  prophet  Isaiah,  Isa.  xxi.  16.  '  He  that  believeth  shall 
sot  make  haste  ;'  because  he  is  assured  by  faith,  that  though  he 
have  not  the  thing  he  desireth  at  his  own  time,  yet  he  shall  have  it 
m  that  time  which  God,  in  his  wisdom,  knoweth  to  be  best  for 
him,  and  when  it  shall  make  most  for  his  good. 

II.  '  Take  notice  of  the  particular  fruits  of  living  by  faith,  re- 
corded in  scripture,  some  whereof,  are  these  ; 

1.  '  Protection  from  things  hurtful.'  Though  Daniel  was  cast 
into  a  den  of  lions,  yet,  it  is  said,  '  That  no  manner  of  hurt  was 
found  on  him,'  Dan.  vi.  23.  And  this  reason  is  rendered  thereof, 
'  because  he  believed  in  God's  word  :'  by  faith  relying  on  his 
power,  whom  he  knew  was  able  to  deliver  him. 

2.  i  Provision  of  needful  good  things.'  Therefore  the  Apostle, 
2  Tim.  vi.  1 7.  exhorteth  to  trust  in  the  living  God,  and  that  on 
.this  ground,  he  giveth  us  richly  all  things  to  enjoy :  namely,  all  such 

things  as  he,  in  his  wisdom,  seeth  to  be  needful  for  us.  And, 
to  set  out  God's  bounty  in  providing  for  such  as  live  by  faith  in 
his  promises,  the  wise  man  saith,  Prov.  xxviii.  25.  '  He  that  put- 
teth  his  trust  in  the  Lord  shall  be  made  fat,'  that  is,  he  shall  not 
only  have  such  a  competency,  as  is  absolutely  necessary  to  pre- 
serve life,  or  to  keep  body  and  soul  together  ;  but  also  such  plen- 
ty and  abundance,  as  will  make  him  fat,  and  well-liking. 


i  08  The  Duties  of  the  Regenerate 

3.  '  Comfort  in  every  condition,'  is  another,  fruit  of  living  by 
faith  in  God's  promises.  The  promises  of  God,  in  his  word,  are 
the  Christian's  cordials,  to  cheer  up  his  fainting  spirits,  when  he 
is  ready  to  sink.  They  are  his  aqua  vitce,  to  revive  him  when  he 
is  ready  to  swoon.  They  are  breasts  of  consolation,  full  of  sweet 
nourishment  for  the  faint  and  weak.  They  are  sacred  and  sure 
anchors,  in  the  tempestuous  seasons  of  trouble  and  affliction,  to 
stay  and  fix  believers  amidst  all  tossings  whatsoever.  They  are 
roses  that  blow  in  the  winter,  which,  with  their  fragrancy,  re- 
vive drooping  and  dejected  souls,  in  the  sad  winter  of  their  deser- 
tion, when  the  verdure  of  all  other  comforts  wither,  and  droop 
like  leaves  that  are  bitten  with  the  frost.  This,  David  found  in 
his  own  experience  ;  for,  saith  he,  '  Thy  promises  are  my  comfort 
in  my  affliction  ;  for  thy  zoordhath  quickened  me,1  Psalm  cxix.  50. 

4.  '  Contentment  in  our  present  state  and  condition,'  is  another 
fruit  of  living  by  faith.  A  believer  is  like  a  die  that  hath  four 
squares,  throw  it  which  way  you  will,  it  falls  upon  a  bottom, 
Let  God  cast  a  believer  into  Avhat  condition  he  pleaseth,  he  still 
falleth  upon  his  bottom  of  contentment ;  he  will  be  contented 
with  his  present  state,  believing  it  to  be  ordered  by  God  as  in 
wisdom,  so  in  much  mercy  and  goodness  to  him. 


CHAP.  XXIII. 

Of  Heavenly-m indednevs. 

VII.  '  ANOTHER  singular  duty  incumbent  upon  the 
regenerate,  is,  to  be  spiritually  minded,  by  a  frequent  contem- 
plation of  spiritual  and  heavenly  things.'  It  is  not  some  few  flit- 
ting, transient  thoughts  on  God  or  heaven,  wherein  this  duty  con- 
sists :  but  thoughts  resting  and  fixing  on  some  spiritual  subject. 
The  truth  is,  the  thoughts  of  all  men  fly  up  and  down  like  birds 
in  the  air,  or  chaff  in  the  wind  ;  and  some  of  these  may  light  some- 
times on  God  or  heaven  :  but  they  are  soon  off,  and  fixed  on  some- 
worldly  matter,  or  some  impertinencies  or  other ;  and,  therefore, 
cannot  denominate  a  man  to  be  spiritually-minded  :  which  is  ano- 
ther manner  of  business  than  many  are  aware  of:  '  It  is  a  thinking 
with  thought  upon  thought,  is  a  reiteration  and  multiplication  of 
the  thoughts  of  the  mind  upon  God,  and  the  things  of  God,  and 
this  in  order  to  the  affecting  the  heart  deeply  with  them.' 

It  is  not  sufficient  to  think  and  think  oft  of  the  love  and  good- 
ness of  God,  but  we  must  labour  to  get  our  hearts  inflamed  with 
a  love  unto  him  again.  It  is  not  sufficient  to  think  and  think  often 
pf  sin,  and  the  misery  it  hath  implunged  us  in  ;  but  we  must  so 
think  thereof,  as  to  work  our  hearts  to  a  hatred  of  sin,  and  a  fe«r 


The  Duties  of  the  Regenerate,  109 

of  that  wrath  of  God  it  hath  exposed  us,  and  made  us  liable  to, 
and  to  a  looking  after  Jesus  Christ,  who  alone  can  free  us  from 
the  guilt  of  our  sins,  and  from  the  punishment  due  unto  us  for 
the  same. 

This  is  a  work  of  so  great  concernment  and  advantage,  as  none 
can  truly  apprehend,  but  such  as  have  made  trial  therein.  David, 
who  was  a  man  full  of  holy  and  heavenly  affections,  was  full  of 
heavenly  meditation.  And,  from  the  experience  of  that  abundant 
sweetness  and  comfort  he  found  therein,  doth  often,  in  his  book 
of  Psalms,  commend  it  unto  others  ;  and  pronounceth  that  man 
blessed,  who  meditates  in  the  law  of  God,  day  and  night,  Psalm  i.  2. 

Let  thy  soul  full  often  soar  aloft  upon  the  wings  of  divine  con- 
templation :  Let  not  any  solitary  seasons  pass  away,  without  some 
spiritual  meditation  and  conference  with  thy  God :  either  take  a 
sorrowful  survey  of  thy  manifold  sins,  which  may  draw  from  thee, 
as  hearty  grief  for  the  same,  so  hearty  ejaculations  for  the  pardon 
and  forgiveness  of  them ;  or  take  a  view  of  God's  blessings  and 
favours  towards  thee  ;  and  let  this  enlarge  and  raise  up  thine  heart 
in  praises  and  thanksgivings  unto  him  ;  or  bathe  thyself  in  an  ad- 
miring commemoration  of  the  meritorious  blood  of  the  immaculate 
Lamb,  Christ  Jesus,  which  was  abundantly  shed  for  the  washing 
of  thy  body  and  soul  from  the  filthy  spots  and  stains  of  sin  :  seri- 
ously think  what  he  hath  done  and  suffered  for  thee  ;  how  he  hath 
fulfilled  the  law,  and  undergone  the  punishment  due  to  thy  sins  ; 
and  now  in  heaven  maketh  intercession  for  thee,  by  presenting  him- 
self an  all-sufficient  sacrifice  unto  his  Father  for  thy  sins  :  O  think 
with  thyself,  what  thou  must  have  suffered  for  thy  sins,  if  he  had 
not  suffered  for  them !  What  thou  hadst  been,  if  he  had  not  re- 
deemed thee,  even  a  bond-slave  of  Satan,  and  fire-brand  of  hell ! 

Especially,  let  thy  soul  full  often  meditate  on  the  glorious  things 
which  the  Lord  hath  reserved  in  heaven,  for  such  as  here  do  sin- 
cerely serve  him,  and  obey  the  gospel  of  Jesus  Christ.  O  think 
with  thyself,  what  a  blessed  thing  it  will  be,  to  live  in  the  vision 
and  fruition  of  God  himself;  '  in  whose  presence  there  is  fulness 
of  joy,  and  at  whose  right  hand  there  are  pleasures  for  evermore :' 
as  also,  what  an  happiness  it  will  be  to  behold  the  glorious  body 
of  Jesus  Christ  shining  there  with  such  incomprehensible  beauty, 
as  shall  infinitely  delight  the  eyes  of  the  beholders,  and  that  to  all 
eternity,  without  satiety  :  for,  the  longer  the  saints  behold  Christ,, 
the  more  they  will  be  ravished  with  joy  and  delight.  Ponder,  like- 
wise, as  on  the  excellent  qualities  wherewith  thy  soul  and  body 
shall  be  adorned  in  heaven,  so  on  the  excellency  of  that  place, 
which  is  set  forth  in  scripture  by  pearls  and  precious  stones. 

And,  the  more  to  set  off  this  glory  and  blessedness,  oft  consi- 
der with  thyself  the  deplorable  state  of  the  damned  in  hell,  who 
feel  nothing  for  the  present  but  wrath  and  vengeance  ;  and  can 


1 10  The  Duties  of  the  Regenerate. 

expect  nothing  for  the  future,  but  the  fuller  vials  of  God's  indig- 
nation to  be  poured  on  them  to  all  eternity. 

Suchconsiderations  as  these,  will  serve  as  notable  helps  to  draw 
a-nd  keep  thy  heart  heaven- ward,  and  to  turn  all  the  streams  of 
thy  desires  and  longings  towards  the  God  of  glory.  But  oh,  how 
many  Christians  are  there,  who,  having  an  hope  towards  God, 
and  some  confidence  of  their  interest  in  things  above,  do,  notwith- 
standing, converse  but  very  little  with  them  ?  Their  thoughts  are 
seldom  on  heaven  or  heavenly  things;  that,  notwithstanding  all 
their  confidence,  they  may  well  question  whether  their  treasure 
fee  there. 

Consider,  reader,  as  before  the  Lord,  whether  this  be  not  thine 
own  case  :  thou  canst  not  be  ignorant,  that  an  heart  estranged  from 
tieaven,  hath  little  evidence  that  he  hath  any  part  or  place  therein : 
And  wilt  thou  yet  persuade  thyself  that  God  is  thine,  when  thou 
carest  no  more  for  him  ?  Dost  thou  highly  prize  an  heavenly  mind, 
and  account  them  the  best  and  happiest  Christians,  that  are  much 
in  heaven  ?  and  yet,  is  it  not  grievous  to  thee  to  find,  that  thou 
didst  never  in  all  thy  life,  it  may  be,  or  but  -very  seldom,  fix  thy 
thoughts  thereon  for  a  quarter  of  an  hour  together  ?  but  hast 
many  and  many  a  time  suffered  the  devil  to  run  away  with  thy 
thoughts,  and  to  detain  them  on  his  dunghill  below. 

Certainly,  it  were  better  the  devil  had  power  to  run  away  with 
thine  estate,  than  with  thy  thoughts,  and  to  order  their  motions 
at  his  pleasure.  Oh  the  multitude  of  worldly  and  covetous 
thoughts  !  of  wanton  and  unclean  thoughts  !  of  proud  and  ambi- 
tious thoughts !  of  wicked  and  profane  thoughts !  yea,  of  blas- 
phemous and  atheistical  thoughts  that  lodge  in  the  hearts  of  most 
of  us,  and  there  revel  it  day  and  night !  Oh  the  speculative  fil- 
thiness,  and  contemplative  uncleanness,  that  not  only  harbours, 
fcut  likewise  finds  hearty  welcome  and  entertainment  there ! 

Surely,  friend,  thou  hadst  best  look  to  thyself,  and  get  thy 
keart  cleared  of  these  evil  guests,  thy  vile  and  vain  thoughts  : 
drive  away  these  birds  of  prey,  and  then  the  thoughts  of  God 
will  be  more  familiar  and  precious  to  thee.  That  thou  mayest 
get  up  to  this  heavenly-mindedness,  take  these  directions, 

1.  'Humble  thyself  unfeignedly  for  thy  great  strangeness  to 
God  and  heaven,  that  thou  hast  so  rarely  set  thine  heart  on  things 
above  :'  And,  for  the  time  to  come,  let  it  be  thy  special  care  and 
endeavour,  to  habituate  thyself  to  spiritual  and  heavenly  medi- 
tations, and  frequently  to  steep  thy  soul  in  heaven's  delights. 

2.  '  When  thou  findest  thy  mind  and  thoughts  to  be  employed 
by  the  devil,  and  carried  away  from  God,  lift  up  thine  heart  by 
earnest  and  fervent  prayer  unto  him,  who  is  the  Father  of  spirits, 
and  hath  power  over  devils  ;  and  beg  of  him,  that,  as  by  his  per- 
mission, he  hath  suffered  the  unclean  spirit  to  enter  into  thee  ;  so, 
he  would  command  him  speedily  to  depart  from  thee,  that  thy 


"jthe  Duties  of  the  Regenerate.  til 

mind  may  be  free  for  its  proper  work,'  For,  He  only  can '  cast 
down  imaginations,  and  every  thing  that  exalteth  itself  against 
the  knowledge  of  God,  and  bring  into  captivity  every  thought  to 
the  obedience  of  Christ,'  2  Cor*  x.  5v 

3.  '  Work  up  thy  heart  to  a  perfect  detestation  of  ail  vain  and 
wicked  thoughts,'  that  thou  mayest  be  able  to  say  with  David,  / 
hate  vain  thoughts,  Psal.  cxix.  113*  This  will  heighten  thy  re- 
solutions to  a  greater  watchfulness  against  these  wicked  thoughts 
for  the  time  to  come,  and  make  thee  to  use  thine  utmost  endea- 
vour to  drive  them  away  ;  so  that,  though  they  may  arise  in  thy 
heart ;  yet  they  may  not  lodge  there.  And  know  this,  for  thy 
comfort,  that  those  vain  and  wicked  thoughts,  which  thou  dost, 
from  thy  heart,  hate  and  detest,  shall  not  be  laid  to  thy  charge, 
at  the  great  day  of  account. 

4.  '  Above  all  things,  keep  a  watch  over  thine  heart  •,-'  accor^ 
ding  to  that  counsel  of  the  wise  man,  Prov.  iv.  23.  '  Keep'  thine 
heart  with  all  diligence*'  As  if  he  had  said ;  Above  all  keeping, 
keep  thy  heart ;  which  is  like  a  city,  liable  every  moment,  both 
to  outward  assaults  and  inward  commotions.  Not  only  Satan, 
thine  arch-enemy,  is  ever  watchful  for  an  opportunity  to  cast  there- 
in his  fieFy  darts  and  sensual  objects ;  but  there  are  also  many  re- 
bellious stirrings  within,  which  spring  from  the  fountain  of  origi- 
nal corruption,  over  which  thou  must  especially  watch  j  and  dis- 
miss them  with  loathing  and  detestation.  If  vain  and  wanton 
thoughts  be  not  stifled  in  the  conception,  what  monstrous  wick- 
edness may  they  not  bring,  forth  ?  How  great  a  fire  may  these  lit- 
tle sparks  kindle ! 

5.  '  Wean  thy  heart  and  affections  more  and  more  from  world- 
ly cares  and  pleasures,  which  clog  the  soul  that  it  cannot  mount 
aloft.'  As  a  bird,  whose  wings  are  limed,  is  not  able  to  take  her 
flight  on  high :  so,  the  man  whose  heart  is^  entangled  with  the 
cares  of  this  life,  and  the  pleasures  of  sin,  will  not  be  able  to  get 
above  ground  ;;  the  wings  of  holy  meditation  will  not  raise  it  on 
high  ;  yea,  such  a  carnal  and  earthly  mind  is  altogether  unfit  for 
heavenly  meditation,  and  very  backward  and  unwilling  to  it,, 
What  better  reason  can  be  given  why  many  think  so  little  of  God, 
his  word  and  works,  or  of  any  good  tiling,  but  because  theii? 
hearts  are  so  full  of  the  world,  and  their  affections  set  so  much 
upon  the  same  ?  '  Where  their  treasure  is,  there  will  their  hearts, 
also  be.' 

6.  '  Be  often  lifting  up  thine  heart  to  heaven  in  some  spiritual 
ejaculations,  especially  in  the  morning.'  Such  as  find  themselves 
subject  to  wind  in  their  stomachs  through  emptiness,  use,  before 
they  go  forth,  to  take  a  morning7s  draught :  and,  as  great  need 
is  there  for  such  as  are  subject  to  vain,  wanton,  worldly  thoughts, 
every  morning  to  prepossess  their  hearts  with  the  thoughts  of  God, 
and  of  his  glorious  majesty ;  his  omnipresence,  and  omniscience? 


112  The  Duties  of  the  Regenerate. 

his  purity,  justice,  and  the  like  5  and  not  only  mornings,  but, 
throughout  the  day,  whenever  thou  findest  vain  or  wicked  thoughts 
to  arise  at  any  time  within  thee,  meet  them  presently  with  a  pray- 
er, lift  up  thine  heart  in  some  short  ejaculatory  request  unto  God, 
for  power  and  strength  to  keep  down  and  suppress  the  same. 

7.  '  Labour  to  spiritualize  every  outward  occurrence  by  raising 
heavenly  meditations  from  the  same.'  There  is  not  any  creature 
thou  beholdest,  or  any  thing  that  befals  thee,  but  thou  mayest 
make  some  other  spiritual  use,  and  improvement  thereof.  As  the 
Bee  sucks  honey  out  of  every  flower  ;  so  mayest  thou  extract  spi- 
ritual and  holy  thoughts  from  every  thing  thou  seest,  and  behold- 
est :  yea,  from  all  occurrences  and  emergencies  ;  which  will  be 
a  special  means  to  prevent  the  devil  and  lust,  and  to  keep  out  those 
vanities  and  wickednesses,  which,  otherwise,  would  fill  thine  head 
and  heart  withal. 

3.  '  Labour  to  get  thine  heart  furnished  with  the  knowledge  of 
God  and  his  word,'  which  will  take  up  thine  heart  with  better 
things,  and  leave  no  room  for  these  unclean  birds.  As  the  empti- 
ness of  the  stomach  maketh  it  subject  to  windiness  ;  so,  it  is  the 
emptiness  of  our  hearts  that  make  them  so  full  of  vain,  foolish 
thoughts.  A  good  man,  saith  our  Saviour,  out  of  the  good  trea- 
sure of  his  heart  bringeth  forth  good  things,  Mat.  x.  35.  A  good 
man,  having  his  heart  furnished  with  a  treasure  of  many  precious 
truths,  bringeth  forth  good  thoughts  as  well  as  good  things.  When 
thou  art  walking  or  riding  alone,  call  to  mind  some  spiritual  sub- 
ject or  savoury  truth  whereon  to  meditate  :  bring  forth  out  of  thy 
treasury,  and  let  thy  heart  be  continually  working  upon  those 
good  things,  thou  hast  there  laid  up. 

9.  '  So  often  as  thou  goest  unto  God  in  prayer,  let  one  petition 
be  for  mortifying  grace,'  to  conquer  those  sinful  lusts  and  vile  af- 
fections, which  are  apt  to  steam  up  into  thine  head  with  answera- 
ble thoughts  :  and  that  he  would  make  thee  more  heavenly-mind- 
ed, by  working  in  thine  heart  better  affections.  Nothing  but  the 
power  of  God  can  cure  us  of  the  vanity  of  our  thoughts,  and  make 
them  such  as  may  be  acceptable  unto  him. 

In  regard  that  the  best  of  God's  people  do  find  great  backward- 
ness and  outwardness  in  themselves  to  the  performance  of  this 
heavenly  duty,  I  shall  give  you  some  motives  thereunto,  which, 
if  seriously  weighed,  may,  through  God's  blessing,  prove  effectual 
to  persuade  you  to  be  more  spiritually-minded. 

I.  The  first  may  be  taken  from  the  possibility  of  the  work.  In- 
deed, the  work  is  somewnat  difficult,  yet  it  is  possible  ;  it  is  that 
you  have  power  to  do.  Though  you  have  not  that  command  of 
your  affections,  you  cannot  love  what  you  will,  nor  hate  what  \  ou 
will ;  grieve  when  you  will :  yet  can  you  net  think  on  what  you 
will  1  And  by  how  much  more  able  you  are  to  do  it,  by  so  mu>"h 
the  greater  your  sin  is,  if  you  neglect  it. 


The  Duties  of  the  Regenerate.  1 13 

II.  Consider  the  necessity  of  this  duty.  The  mind  of  man  being 
active,  if  it  be  not  exercised  on  spiritual  and  holy  things,  it  will  be 
exercised  on  things  earthly  and  carnal.  The  truth  is,  whoso- 
ever doth  not  accustom  himself  to  fix  his  thoughts  on  God,  or  his 
word,  or  some  spiritual  subject,  will  be  sure  to  find  them  taken  up 
with  things  of  less  concernment,  yea,  of  dangerous  and  sad  con- 
sequence ;  from  which  they  will  reap  nothing  but  corruption,  and 
defilement.  By  how  much  our  minds  stray  from  God,  and  pitch 
upon  other  things,  the  more  will  they  grow  into  the  form  of  the 
devil.  '  They  have  gone  far  from  me,  and  have  walked  after  va- 
nity, and  are  become  vain,'  Jer.  ii.  5. 

III.  Consider  the  manifold  benefits  which  usually  follow  there- 
upon. 

1 .  God  will  be  sure  to  mind  diem,  who  mind  him.  '  Then 
they  that  feared  the  Lord  spake  often  one  to  another,  and  a  book 
of  remembrance  was  written  before  him,  for  them  that  feared  the 
Lord  and  thought  on  his  name,'  Mai.  iii.  16.  Not  a  thought  of 
God  but  it  is  registered  in  his  book  of  remembrance.  The  more 
we  look  up  unto  God,  the  more  he  will  look  down  upon  us  for 
our  good  :  When  thoughts  of  God  are  stirring  in  us,  God  himself 
is  not  far  off",  he  will  come  and  enter.  Oh  how  happy  are  those 
souls  in  whom  God  comes,  and  takes  up  his  habitation  ! 

2.  '  A  clearer  apprehension  of  divine  truths.'  Though  we  hear 
often,  and  read  much,  yet  if  we  digest  not  those  truths  we  meet 
with  by  meditation,  We  shall  still  continue  in  the  dark.  Our  know- 
ledge, at  the  best,  will  be  but  weak  and  inefficacious.  Whereas, 
by  a  frequent  thinking  of  those  truths  which  we  hear  or  read,  we 
shall  have  a  clearer  apprehension  of  them,  and  they  will  be  con- 
cocted into  better  nourishment. 

3.  '  An  heavenly  conversation.'  The  mind  being  the  fountain 
of  actions;  such  as  the  mind  is,  such  is  the  life,  and  conversation. 
If  the  mind  be  holy  and  heavenly,  such  will  the  life  be  :  But,  if 
the  life  be  carnal  and  unclean,  the  conversation  will  be  the  same. 
W^ouldst  thou  have  an  heavenly  conversation  ?  then  must  thou  be 
heavenly  indeed.  Thoughts  are  the  seed  and  conceptions  of  all 
our  actions  ;  and,  such  as  the  seed  is,  such  will  be  the  fruit.  As 
evil  thoughts  bring  forth  evil  actions  ;  so,  heavenly  thoughts  bring 
forth  an  heavenly  conversation. 

4.  '  Readiness  to  discourse  on  divine  mysteries.'  As  they  who 
have  laid  up  much  riches,  have  sufficient  by  them,  to  bring  forth 
on  all  occasions  :  so,  such  as,  by  frequent  meditations,  have  trea- 
sured up  many  precious  truths,  have  sufficient  by  them  to  produce, 
for  the  benefit  of  those  they  converse  withal.  Whereas,  others 
who  have  spent  much  time  in  reading,  and  hearing,  and  have  not, 
by  meditation,  made  it  their  own,  we  see  how  barren  they  are. 
/  Trill  meditate  saith  David,  of  all  thy  works,  and  talk  of  thy  doings, 

15 


114  The  Duties  of  the  Regenerate, 

Psal.  17.  12.     It  is  there  observable,  how  good  conference  fol- 
lows upon  holy  meditation. 

5.  '  Cheerfulness  of  spirit.'  To  be  much  in  heaven,  by  a  fre- 
quent contemplation  of  things  above,  will  exceedingly  cheer  up 
our  spirits  and  make  us  walk  comfortably.  For  the  proof  there- 
of, I  dare  appeal  to  the  experience  of  any  heavenly-minded  Chris- 
tian :  When  is  it  that  your  hearts  are  most  cheerful,  but  when  you 
have  been  walking  with  God,  and  beholding  his  face,  and  look- 
ing, to  those  things  that  are  within  the  vail?  Certainly,  this  will 
leave  such  a  savour  upon  the  heart  of  a  C! '.ristian,  that  he  cannot 
but  confess,  that  one  hour  thus  spent,  doth  afford  more  true  real 
joy  and  sweetness  than  all  the  riches  and  pleasures  in  the  world. 

6.  Another  benefit  of  divine  contemplation,  is  '  a  profitable  im- 
provement of  time.'  For,  thereby,  all  the  chinks,  and- vacuities 
of  our  time  will  be  filled  up.  There  need  be  no  vacuity,  when  we 
have  work  that  is  so  proper  for  every  season  ;  yea,  and  that  will 
whet  and  quicken  us,  to  whatever  work  God  hath  for  us  to  do. 
The  most  contemplative  Christians  are  the  most  active.  Our  holy 
thoughts  will  set  us  upon  our  holy  work :  the  thoughtless  are  usu- 
ally the  most  fruitless  of  men. 

7.  '  Victory  over  our  lusts  and  corruptions,'  is  another  benefit 
of  divine  contemplation.  It  is  recorded  of  Noah,  that  though  he 
lived  in  wicked  and  corrupt  times,  yet  he  was  a  just  and  upright 
man,  Gen.  vi.  The  reason  thereof  is  rendered  in  the  next  words^ 
He  walked  with  God ;  continually  eying  him,  and  meditating  on 
him.  By  his  frequent  conversing  with  God,  he  kept  himself  from 
the  iniquities  of  the  times,  as  well  as  from  the  corruptions  of  his 
own  heart.  And,  certainly,  there  is  no  better  preservative  against, 
sin,  than  to  have  our  minds  and  thoughts  thus  holily  employed 
about  spiritual  things.     For, 

1.  By  looking  into  ourselves,  and  considering  their  own  hearts 
and  ways,  we  discern  the  evils  that  are  there  :  We  see  such 
worldliness  and  covetousness  in  our  hearts,  the  very  sight  where- 
of will  make  us  look  the  better  to  ourselves. 

2.  By  spiritual  meditation  we  come  to  have  such  an  insight' 
into  the  evil  of  sin,  the  vanity  of  the  creature,  the  folly  of  sensual 
delights  ;  that,  temptations  unto  sinful  acts  will  have  the  less  pow- 
er over  us. 

3.  Divine  contemplation  is  a  preservative  against  sin,  because 
it  keeps  the  heart  employed.  WThen  the  heart  is  taken  up  with 
better  things,  it  hath  no  leisure  to  hearken  to  temptations  ;  no  lei- 
sure to  be  lustful  and  wanton  ;  to  be  worldly  or  ambitious.  When 
we  are  idle  and  empty  of  God,  we  are  sure  to  be  pestered  with 
evil  thoughts  :  whilst  we  are  well  employed,  we  are  safe.  When 
the  vessel  is  full,  you  can  put  in  no  more.  And  when  the  heart 
is  filled  with  heaven,  there  is  no  room  for  earth  and  vanity.  What 


The  Duties  of  the.  Regenerate'.  1 1  $ 

h  the  reason  most  men's  hearts  are  so  full  of  wicked,  wanton 
thoughts,  but,  because  God  is  not  in  all  their  thoughts. 

4.  Divine  contemplation  is  a  good  preservative  against  sin,  in 
that  our  understandings  are  thereby  cleared,  to  judge  rightly  of 
our  sinful  lust  and  pleasures.  When  a  Christian  hath  been  se- 
riously musing  either  on  those  everlasting  joys  which  are  prepared 
for  the  godly  in  heaven  ;  or  on  those  everlasting  torments,  which 
are  prepared  for  the  wicked -in  hell,  what  then  are  his  apprehen- 
sions of  his  lusts  and  iniquities  ?  Oh  how  doth  he  befool  himself 
for  them,  when  he  sees  what  he  is  like  to  lose  and  suffer  by 
them !  how  could  he  even  tear  his  very  flesh,  and  take  revenge 
on  himself,  for  his  earthly-mindedness,  and  fleshly  pleasures  !  for 
his  mispent  time,  that  he  hath  so  prodigally  lavished,  and  wofully 
wasted  his  golden  and  precious  time,  in  vanity  and  pleasure,  in 
sin  and  wickedness  ?  How  verily  doth  he  think  there  is  no  man 
in  Bedlam  so  truly  mad,  as  they,  who,  for  the  short  fruition  of  a 
momentary  pleasure,  and  delight  here,  do  plunge  themselves  into 
everlasting  burnings  in  he'll,  where  is  nothing  but  weeping  and 
wailing  and  gnashing  of  teeth '! 


€HAP.  XXIV. 

Of  Mortification. 

VIIT.  ANOTHER  singular  duty  incumbent  upon  the  re- 
generate is,  '  To  labour  in  the  use  of  all  good  means  for  the 
mortification  of  the  whole  body  of  sin,  with  all  its  affections 
and  lusts,  especially  those  we  feel  most  predominant  in  us.'  True 
mortification  estendeth  itself  to  the  whole  of  sin,  body  and  mem- 
bers, root  and  branch,  even  every  sinfuHust.  Mortify,  therefore, 
your  members  which  are  upon  the  earth,  saith  the  apostle,  Col.  iii.  5. 
Where,  by  members  on  the  earth,  are  meant  the  sinful  lusts  and  af- 
fections, which  are  as  the  members  of  that  monstrous  body  of  sin  ; 
which  is  evident  by  the  particular  instances  in  the  words  following, 
namely,  fornication,  inordinate  affections,  and  the  like.  Ti  ese  1 
must  be  mortified,  that  is,  killed  and  destroyed.  The  regenerate, 
by  the  Spirit  of  God,  are  enabled,  as  to  restrain  the  actings  of 
sin,  so,  by  degrees,  to  deaden  the  root.  Indeed,  this  is  not 
done  to  the  uttermost  while  here  we  live  ;  I  mean,  sin  is  not  here 
so  mortified  and  destroyed,  that  it  hath  no  residence,  nor  activity 
in  our  hearts :  yet  it  may  'be  so  weakened  and  subdued,  as  to 
lose  its  vigour,  power  and  strength,  and  languish  away  more 
and  more.  Though  corruption  keep  possession  in  us,  after  we 
&re  regenerate,  yet  hath  it  not  dominion  over  us :  though  we  may 


1 16  The  Duties  of  the  Regenerate* 

be  sin's  captives,  yet  shall  we  not  be  sin's  subjects,  to  yield  a 
voluntary  subjection  of  ourselves  unto  the  commands  of  sin. 

Q.  How  may  we  know  when  corruption  is  mortified  in  us. 

A.  When  it  is  not  only  restrained,  and  kept  from  ordinary 
breakings  out  into  actual  sins  :  but  the  lusts  and  motions  that  issue 
from  it,  are  a  grief  to  us  :  yea,  we  hate  and  detest  them,  and 
groan  under  the  burden  of  them :  we  watch  against  them,  fight 
against  them,  earnestly  desiring  to  be  delivered  frc \i  them,  cry- 
ing out  with  the  apostle,  O  wretched  man  that  I  am,  who  shall 
deliver  me  from  this  body  of  sin  and  corruption?  Rom.  vii.  24. 

For  the  more  profitable  pressing  this  so  necessary  and  diffi- 
pult  a  duty,  I  shall, 

1.  Shew  you  some  motives  and  arguments  to  enforce  the  same. 

2.  Some  means  whereby  it  may  be  effected. 

3.  The  manner  how  it  ought  to  be  performed. 

The  reasons  forcing  this  work  of  mortification  upon  the  re- 
generate are  these. 

1.  After  regeneration  there  remaineth  a  body  of  sin  and  cor- 
ruption in  the  best,  Avhich,  if  Ave  endeavour  not.,  by  the  help  of 
God's  Spirit,  to  mortify  and  subdue,  will  gather  strength  and 
become  mighty,  to  the  great  hindrance  of  our  duty,  and  darken- 
ing all  our  comfort. 

2.  Corruption  doth  not  only  remain  in  us  as  long  as  we  live  in 
this  world,  but  it  is  always  in  continual  work  :  cither  stirring  us 
up  to  evil,  or  keeping  us  from  that  which  is  good,  or  defiling  our 
best  actions.  In  which  respect,  saiththe  apostle,  Gal.  v.  17.  the 
Jlesh  lusteth  against  the  Spirit :  And,  from  his  own  experience,  he 
cryeth  out,  '  I  see  another  law  in  my  members,  warring  against 
the  law  of  my  mind,  and  bringing  me  into  captivity  to  the  law  of 
ski,  which  is  in  my  members  ;  so  that  I  cannot  do  the  good  which 
I  would,  but  rather  do  the  evil  which  I  hate,'  Rom.  vii.  23.  How 
doth  it  then  concern  us,  daily  and  hourly  to  fight  and  strive 
against  these  lusts  which  are  continually  working,  and  warring  in 
our  members,  hindering  and  spoiling  all  our  duties,  breaking  our 
peace,  undermining  all  our  hopes  and  comforts,  and  seeking 
our  lives  !  We  must  either  kill  or  be  killed. 

3.  By  a  conscionable  performance  of  this  duty  we  shall  be 
freed  from  those  heinous  and  scandalous  sins,  into  which  other 
men's  lusts  do  carry  them.  Should  corruption  have  its  way  and 
course,  without  resistance,  in  the  best  of  us  ;  it  would  soon  break 
forth  into  the  most  loathsome  and  disgraceful  sins,  that  are  com- 
mitted by  the  very  worst  of  men  5  as  we  see  in  David,  Solomon, 
and  others.  Is  it  not  then  needful  for  us  to  keep  down,  and 
withstand  the  first  motions  and  risings  of  sin  in  our  hearts,  before 
it  break  forth  into  such  wicked  and  disgraceful  acts,  which  will 
blast  our  credit  and  reputation,  and  bring  a  scandal  upon  our 
yeligion  and  profession  ? 


The,  Duties  of  the  Regenerate.  117 

4.  Mortification  of  sin  was  one  special  end  of  Christ's  death ; 
who  died  to  save  his  people  from  their  sins:  not  to  saye  them  in 
their  sins,  but  from  their  sins  :  as  from  the  guilt  and  their  punish- 
ment, so,  from  the  power  of  them.  And,  indeed,  when  Christ 
delivers  from  the  damnation  of  sin,  he  first  delivers  also  from  the 
dominion  of  sin.  Whom  he  intends  to  save  from  hell,  he  first  sa- 
veth  them  from  iniquity :  he  saves  their  souls  by  killing  their  sins. 

If  thou  findest  any  lust  to  remain  unmortified  in  thee,  bearing 
rule  in  thine  heart,  and  sway  in  thy  life,  thou  hast  just  cause  to 
question  thy  interest  in  Christ,  and  his  salvation.  They  that  are 
Chris  fs  have  oucified  the  flesh,  with  the  affections  and  lusts,  Gal. 
V.  24. 

II.  The  means  whereby  the  work  of  mortification  may  be  ef- 
fected by  us,  are  these, 

I.  When  thou  feelest  corruption  working  in  thee,  and  stirring 
thee  up  to  evil,  then  call  to  mind,  and  lay  to  heart  the  ensuing 
considerations. 

1.  Consider  the  shortness  of  the  pleasure  of  sin,  with  the  length  of 
the  punishment  following  thereupon,  without  true  and  unfeigned 
repentance  :  The  one,  for  ^.'moment ;  the  other,  everlasting.  The 
pleasure  is  but  short,  but,  the  punishment  is  for  ever  and  ever.    The 

torments  of  the  damned  in  hell  are  intensively  most  grievous  in 
themselves :  but  that  which  mainly  and  infinitely  adds  to  the  great- 
ness of  them  is,  because  they  are  eternal,  they  are  tormented  day  and 
night,  for  ever  and  ever,  Rev.  xx.  10.  The  worm  is  always  gnaw- 
ing, and  the  fire  continually  burning,  therefore,  called  unquench- 
able fire,  Mat.  iii.  12.  Oh  what  a  folly  must  it  then  needs  be, 
yea,  and  madness,  beyond  admiration,  for  the  short  fruition  of 
these  perishing  pleasures,  and  transient  contentment  here,  to  im- 
plunge  ourselves  into  everlasting  burnings  1 

Oh!  how  terrible  is  the  thought  of  eternity  in  those  tormenting 
flames !  where  the  damned  would  think  themselves  happy,  if  af- 
ter they  had  endured  them  so  many  thousand  years,  as  there  are 
sands  on  the  sea-shore,  or  stars  in  the  firmament,  they  might  then 
be  assured  of  enlargement.  But  when  all  that  time  is  past,  and 
innumerable  millions  of  years,  and  ages  are  run  out,  they  are  as 
far  from  an  end,  as  at  their  first  entrance.  Why  wilt  thou  then 
purchase  a  little  sensual  delight  at  so  dear  a  rate  ?  for  a.  moment's 
pleasure  to  incur  everlasting  woe  and  misery  ?  Oh  the  fire  of  hell, 
if  thou  wouldst  send  down  thy  thoughts  thither,  would  burn  up 
thy  lusts,  which,  otherwise,  will  be  fuel  to  burn  thy  soul! 

2.  Consider  thy  extreme  folly  in  gratifying  thy  sinful  lusts  :  there- 
by thou  hast  chosen  and  preferred  thy  fleshly  pleasures,  thy  carnal 
content  before  the  glory  of  God,  the  everlasting  joys  of  heaven,  and 
the  precious  blood  of  J  esus  Christ.  Oh  monstrous  madness,  and 
unconceivable  folly,  at  which  the  angels,  blush,  and  heaven  and 
earth  cannot  but  stand  amazed ! 


n&  The  Duties  of  the  Regenerate, 

3.  c  Call  to  mind  and  consider  some  of  the  threatenings  in  God's 
word,  as  against  sin  in  general,  so  against  that  particular  lust, 
which  thou  findest  most  working  and  stirring  in  thee,  and  unto 
which  thou  findest  strongest  inclinations  in  thyself.' 

First ;  to  call  to  mind  and  consider  some  of  the  threatenings  a- 
gainst  sin  and  sinners  in  general.  Upon  the  wicked,  saith  the  Psal- 
mist, xi.  6.  God  shall  reign  fire  and  brimstone  and  an  horrible  tem- 
pest, this  shall  be  the  portion  of  their  cup.  And,  saith  the  apostle. 
Indignation  and  w-mth,  tribulation  and  anguish  upon  every  soul  of 
man  that  doth  evil,  Rom.  ii.  8,  9. 

.Secondly,  When  thou  fmdes-t  any  inclination  in  thyself  to  a  par- 
ticular sin,  as  unto  drunkenness  ;  seriously  consider  that  of  the  wise- 
man,  '  Who  hath  woe  ?  who  hath  sorrow  ?  who  hath  contention  ? 
#c.  They  that  tarry  long  at  the  wine,  they  that  go  to  seek  mixt 
wine,'  Prov.  xxiii.  29,  30.  When  thou  findest  any  inclination  or 
temptation  unto  vnclcanness,  seriously  weigh  that  of  the  apostle, 
i  Be  not  deceived,  neither  fornicators,  nor  idolaters,  nor  adulter- 
ers, nor  effeminate,  shall  inherit  the  kingdom  of  God,'  1  Cor.  vi. 
9.  And,  again,  '  Whoremongers,  and  adulterers  God  will  judge,' 
Heb.  xiii.  4.  When  thou  findest  any  inclinations  unto  covetousness, 
call  to  mind  that  of  the  prophet  Isaiah,  Woe  unto  them  that  join  house 
io  house,  and  lay  field  to  field,  till  there  be  no  place,  Isa.  v.  3.  and 
that  of  the  Apostle,  '  The  love  of  money  is  the  root  of  all  evil, 
which  while  some  have  coveted  after,  they  have  erred  from  the 
faith,  and  pierced  themselves  through  with  many  sorrows,'  1  Tim. 
vi.  10.  As  God  hath  in  his  word  denounced  severe  threatenings 
against  many  sins ;  so,  a  serious  consideration  of  them  will  be  a 
special  means  to  mortify  the  same,  and  keep  them,  at  least,  from 
reigning  in  us. 

4.  '  When  thou  feelest  corruption  working  and  stirring  in  thee, 
enticing  thee  to  sin,  seriously  consider  the  manifold  suffering  and 
bitter  death  of  our  blessed  Saviour  Jesus  Christ  on  the  cross, 
whereof  our  sins  were  the  cause.'  These  were  they  that  lay  heavy 
upon  his  soul,  and  made  him  exceeding  sorrowful  even  to  the 
death.  These  were  the  thorns  that  pricked  his  temples,  the  whips 
which  scourged  his  innocent  body,  and  the  nails  which  fastened  his 
hands  and  feet  to  the  cross.  And  can  we  love  our  sins,  which 
killed  our  Saviour  ?  we  complain  of  Judas  and  of  the  Jews,  for 
crucifying  him,  and  seem  to  hate  them  upon  that  account :  but, 
behold  the  Judas  in  thy  heart,  and  in  thy  life,  thy  sins,  these  are 
the  betrayers  and  murderers. 

Oh  !  never  have  a  looking  up  to  a  crucified  Christ,  till  thou  feel, 
and  find  both  arguments  enough  to  engage  thy  heart  against  them, 
and  virtue  flow  from  him  to  the  crucifying  of  them !  to  this  end, 
reason  thus  with  thyself:  Hath  Christ  paid  for  my  redemption  his 
precious  blocd  ;  and  shall  I  sell  my  soul  to  sin  again,  for  this  flesh- 
ly pleasure,  or  base  profit  2  What  is  this,  but  to  crucify  the  Lord 


The  Duties  of  the  Regenerate,  ~kW 

of  life  afresh  ?  For,  know  assuredly,  so  many  sins  as  thou  com- 
mittest  wittingly  and  with  delight,  so  many  thorns  dost  thou  agaiii 
fasten  upon  his  head  ;  so  many  nails  dost  thou  drive  into  his  hands 
and  feet ;  so  many  spears  dost  thou  thrust  into  his  heart.  Certain- 
ly, a  serious  consideration  of  these  things,  cannot  but  be  a  special 
means  to  set  thee  heartily  upon  this  work  of  mortification. 

5.  '  Consider  how  frail  and  mortal  thou  art,  subject  to  death  e- 
very  moment ;  and  woe  be  unto  thee,  if  thou  die  before  thy  sins, 
be  slain.'  How  darest  thou  adventure  upon  thy  lusts  and  the 
pleasures  of  sin,  whereas  thou  mayest  suddenly  be  taken  out  of 
the  land  of  the  living,  and  cast  into  hell,  while  thou  art  acting  thy 
wickedness  ?  Even  then,  when  thou  art  blessing  thyself  in  thy 
pleasures,  or  the  gains  of  unrighteousness,  thou  mayest  hear  that 
voice,  Thou  fool,  this  night  shall  thy  soul  be  taken  from  thee.  Didst 
thou  but  seriously  consider,  as  the  certainty  of  thy  death,  so  the 
uncertainty  of  the  time  thereof,  thou  wouldst  not  but  be  afraid  of 
sinning  once  more,  lest  God  should  strike  thee  dead  in  the  very 
act,  and  thou  have  no  time  left  for  repentance.  Oh !  pray  with, 
the  Psalmist,  '  That  God  would  teach  thee  to  number  thy  days  -y 
and  this  will  make  thee  apply  thine  heart  unto  wisdom.' 

6.  '  Consider  that  sin  will  be  thy  destruction,  and  nothing  be- 
sides it  can  harm  thee.'  It  is  not  in  the  power  of  all  the  men  and 
devils  in  the  world  to  destroy  the  soul  of  any  man.  Temptations 
can  do  nothing  but  by  the  advantage  of  corruption  ;  it  is  that 
which  wounds  mortally  our  immortal  spirit,  and  brings  it  into  thai; 
cursed  state,  where,  though  it  never  dieth,  yet  it  is  ahvays  dying  / 
though  never  quite  dead,  yet  ever  in  the  pains  of  death. 

Oh  what  prodigious  cruelty  must  it  then  needs  be,  for  such 
things  of  nought,  to  betray  thy  precious  soul  to  an  eternal  loss  : 
whereas  if  thou  wouldst  be  persuaded  to  secure  this  enemy,  sin7 
thou  mightest  live  and  be  blessed,  in  spite  of  men  and  devils. 
And  wilt  thou  yet  be  in  league  with  it  ?  Wilt  thou  let  it  live  ? 
Shall  not  thy  soul  be  avenged  of  such  an  enemy  as  this  ?  Arise, 
arise,  set  upon  thy  sins,  upon  them  all :  let  not  thy  soul  spare  any 
one  of  them,  give  no  quarters  to  them  ;  let  not  any  iniquity  lodge 
in  peace  with  thee  one  night  more,  lest  thou  be  a  dead  man  be- 
fore the  morning  light. 

Thus  have  I  commended  to  the  several  considerations  to  re- 
strain thee  from  sin,  which,  by  the  help  of  God,  may  serve  to  im- 
bitter  the  sweetest  bait  that  draws  thee  to  it,  and  to  cool  the  heat 
of  the  most  furious  enticements.  When,  therefore,  thou  feelest 
corruption  working  and  stirring  in  thee,,  call  to  mind  the  fore- 
mentioned  considerations  :  fix  thy  thoughts  on  them,  let  them 
not  go  off,  until  they  begin  to  have  a  powerful  influence  upon 
thy  soul. 

2.  Another  means  on  our  part  to  be  performed  for  the  morti- 
fying our  lusts,  is.  '  Carefully  to  eschew  all  occasions  of  sin,  and 


120  The  Dulles  of  the  Regenerate. 

temptations  thereunto.'  He  who  will  dally  with  occasions  of  sin, 
is  in  clanger  of  falling.  He  who  will  venture  upon  temptations 
into  wickedness,  is  not  far  from  the  commission  of  it.  Observe, 
therefore,  what  occasions,  and  opportunities,  what  means  and 
company  have,  at  any  time,  given  advantage  to  thy  lust,  to  exert 
and  put  forth  itself,  and  fly  from  them  as  from  hell.  This  is  a  point 
of  true  spiritual  wisdom,  to  see  sin  afar  off  in  the  occasions  of  it ; 
and  by  eschewing  the  one  to  prevent  the  other. 

3.  Observe  the  first  working  of  corruption  in  thine  heart,  and 
carefully  suppress  the  same,  not  suffering  it  to  get  the  least  ground ; 
do  not  say,  thus  far  shall  it  go,  and  no  farther.  Give  sin  one  inch, 
and  it  will  soon  take  an  ell,  as  the  proverb  is.  Lustful  thoughts 
have  oft-times  ended  in  outward  uncleanness,  and  actual  adulte- 
ry. From  the  heart,  saith  our  Saviour,  Mat.  xv.  19.  proceed  evil 
thoughts,  adulteries,  fornication,  fyc.  Noting  evil  thoughts  to  be 
the  cause  of  uncleanness  in  the  life.  Athalia's  massacre  of  the 
blood  royal,  young  Joash  was  hid  in  the  bed-chamber,  there  he 
was  nurst,  and  afterwards  came  to  be  king,  and  ruled  in  the 
throne,  2  Kings  ii.  2,  and  12,  save  any  lustful  thought,  nurse  it  in 
the  bed-chamber  of  thy  heart,  hide  it  there,  and  it  will,  in  time, 
come  to  be  King,  and  rule  over  thee. 

So  soon,  therefore,  as  any  lustful  or  exorbitant  thoughts  begin 
to  arise  in  thine  heart,  speedily  reject  the  same.  Quench  the  fire 
in  the  thatch ;  crush  the  cockatrice  in  the  egg  :  stifle  the  first 
conception  of  sin.  Certainly,  as  it  is  a  dangerous  neglect,  not  to 
observe  and  embrace  the  first  motions  of  God's  Spirit  in  us  :  so, 
likewise,  not  to  take  notice  of  the  first  thoughts  and  rising  of  sin 
in  our  hearts.  He  who  overlooks  sinful  thoughts,  is  in  a  fair  way 
to  sinful  actions.  They  that  are  Chrises,  saith  the  Apostle,  Gal.  v. 
24.  have  crucified  the  flesh,  zcith  the  affections  and  lusts.  The  very 
affections  and  lusts  of  the  flesh  must  be  crucified,  if  we  would 
prevent  the  works  of  the  flesh. 

4.  Stir  up  in  thyself  an  earnest  desire  to  have  thy  lusts  morti- 
fied and  subdued.  The  reason  why  no  more  is  done  against  sin, 
is,  because  we  are  too  well  contented  to  let  it  alone  ;  when  nothing 
but  the  death  of  sin  will  satisfy  thee,  thou  wilt  then  use  thy  wea- 
pons, when  once  thou  desirest  in  earnest  the  destruction  of  thine 
iniquities,  there's  hope  they  will  not  be  long-liv'd.  For,  God 
hath  promised  to  satisfy  the  desire  of  those  that  fear  him,  he  will 
hear  their  groanings,  and  deliver  them,  Psalm  cxlv.  1 9. 

Coyne  unto  me,  saith  Christ,  all  ye  zoho  labour,  and  are  heavy  la- 
den, and  I  will  give  you  ease  and  rest,  Mat.  xi.  28.  Certainly,  one 
special  reason  why  many  complain  so  much  of  the  strength  and 
prevalency  of  their  corruption  is,  because  they  are  not  heartily 
willing  to  have  them  mortified  and  subdued.  They  will  indeed 
profess  a  willingness  to  part  with  their  sins,  that  they  may  be 
freed  from  the  guilt  of  them  ;  and  punishment  due  unto  them  5  but 


The  Duties  of  the  Regenerate*  12? 

unwilling  they  are  to  part  with  the  pleasure  they  find  in  them. 
Thus,  Austin  acknowledged  of  himself,  '  I  prayed,'  saith  he, '  that 
my  sins  might  be  forgiven  and  mortified  ;  but  yet  I  was  afraid, 
lest  my  prayer  should  be  heard  and  answered :'  if,  therefore, 
thou  wouldest  have  thy  sins  mortified  indeed,  stir  up  in  thyself  a 
willing  mind  thereunto. 

5.  Complain  unto  God  of  the  prevalency  of  thy  lusts,  and,  by- 
prayer,  beg  strength  from  him  against  the  power  of  them.  From 
God  it  is  that  strength  must  be  had,  it  is  his  power  alone  that  can 
support  us  against  the  power  of  sin.  And  prayer  is  the  only  means 
of  obtaining  it.  This  was  the  course  that  Paul  took,  when  he 
was  troubled  with  that  thorn  in  his  flesh,  which  expositors  gene- 
rally interpret  to  be  some  strong  motions  and  inclinations  in  him  to 
some  foul  sin.  For  this,  saith  the  text,  he  besought  the  Lord  thrice, 
that  is,  oftentimes.  And,  though  he  did  not  presently  obtain  a  full 
deliverance,  yet  did  he  receive  strength  sufficient  to  resist  them, 
so  that  he  could  not  be  overcome  by  them. 

If  we,  in  like  manner,  shall  go  unto  God  by  prayer  for  his  help, 
laying  open  our  condition,  and  complaining  to  him  thereof;  we 
shall  for  the  present,  receive  strength  sufficient  to  resist,  and,  in 
God's  due  time,  deliverance  from  our  iniquities. 

6.  Act  faith  in  Christ,  for  the  mortifying  thy  sinful  lusts  and 
corruptions.     To  this  end, 

1.  Be  sensible  that  thou  art  in  thyself  weak  and  unable  to  grap- 
ple with  thy  lusts.  Thou  must  despair  of  thine  own  strength,  ere 
thou  shalt  take  hold  on  the  strength  of  the  Lord.  Thou  must  be 
beaten  out  of  thy  self-confidence,  ere  thou  wilt  go  unto  Christ, 
when  thou  seest  thou  art  weak,  thou  wilt  turn  to  the  strong-hold. 

2-.  Believe  that  Christ  is  able  to  succour  and  help  thee  ;  in  him 
doth  all  fulness  dwell,  Col.  i.  19.  As  he  hath  a  fulness  of  grace 
in  his  heart;  so,  fulness  of  power  is  in  his  hand,  whereby  he  is 
able  to  kill  all  thine  enemies.  Sin  is  mighty,  but  Christ  is  migh- 
tier ;  the  devil  is  strong,  but  Christ  is  stronger  than  he. 

3.  Believe  that  Christ  is,  as  able,  so,  willing,  to  subdue  thine 
enemies.  Thine  enemies  are  his  enemies,  and  he  will  have  their 
death :  if  thou  be  a  believer  ;  he  hath  undertaken  for  thee.  He  is 
thy  great  High-priest,  and  thy  Lord  and  King ;  and  hereupon,  not 
only  by  his  mercifulness  and  kindness  ;  but  by  his  office  and  in- 
terest, he  stands  engaged  to  pity  and  relieve  thee  :  he  will  not  be 
unfaithful  to  his  trust,  nor  deaf  to  his  own  bowels,  which  plead 
with  him  to  save  and  help  thee. 

4'.  By  faith  cast  thyself  upon  Jesus  Christ,  rest  upon  his  power 
and  goodness  for  his  help  and  strength.  'Tis  here  in  regard  of 
Christ's  power,  as  in  regard  of  his  promises.  As  our  resting  and 
relying  upon  his  promises  in  a  time  of  danger  and  distress,  makes 
them  our  own  :  so,  our  resting  and  relying  upon  Christ's  power 
for  help  and  support,  doth  make  it  our  own. 

16 


122  The  Dulles  of  the  Regcmrale, 

5.  By  faith  wait  upon  Christ  in  expectation  of  relief,  and  suc- 
cour against  tre  working  ancl  stirring  of  thy  corruption.  Though 
relief  come  in  but  slowly  from  him,  yet  wait  for  it,  because  it  will 
most  surely  come  in  the  most  seasonable  time.  For,  as  nothing 
doth  more  engage  the  heart  of  a  man  to  be  helpful  to  another,  than 
an  expectation  of  help  from  him  :  so,  certainly  the  raising  up  thy 
heart  to  an  expectation  of  relief  from  Christ,  must  needs  be  a 
great  engagement  unto  him  to  assist  thee  accordingly. 

When  Christ  cured  many,  of  their  bodily  diseases  and  distem- 
pers,  while  he  lived  upon  the  earth,  we  find  their  cure  is  still 
ascribed  to  their  faith.  Now,  what  was  their  faith  ?  They  believ- 
ed that  Christ  was  both  able  and  willing  to  cure  them,  and  there- 
upon with  confidence,  went  unto  him  for  cure,  and  so  drew  virtue 
from  him  accordingly.  This  you  may  see  in  the  poor  woman> 
that  had  an  issue  of  blood  twelve  years,  who  came  behind  Christ, 
and  said,  Mat.  ix.  20.  If  I  may  but  touch  the  hem  of  his  garment,  I 
shall  be  whole.  To  whom  Christ  replied.  Daughter,  be  of  good  com- 
fort, thy  faith  hath  made  thee  whole.  This  is  written,  as  all  other 
scripture  is,  for  our  learning,  to  teach  and  instruct  us  what  course 
to  take  for  the  curing  of  our  spiritual  maladies  and  diseases. 

Hast  thou  any  issue  of  worldliness  and  covetousness  ;  of  pride7 
or  forwardness,  of  passion  or  envy,  or  the  like,  running  upon 
thee  ?  And  wouldst  thou  be  cured  of  them  ?  Do  as  that  poor  wo- 
man did :  Go  unto  Christ,  set  thy  faith  at  work  on  him  ;  believe 
his  power  and  willingness,  let  thy  faith  touch  but  the  hem  of  his 
garment,  fay  hold  on  him,  cast  thyself  on  his  blood  and  bowels, 
wait  at  his  door,  resolving  not  to  return  without  a  gracious  an- 
swer, and  then  see,  if  this  be  not  his  answer, '  Son,  be  thou  of  good 
comfort,  thy  sins  are  forgiven,  be  thou  cleansed  of  all  thy  corrup- 
tions, thy  faith  hath  made  thee  whole.' 

Having  shewed  the  means  whereby  the  work  of  mortification 
may  be  effected  :  I  come  now  to  shew  the  manner  how  it  ought 
to  be  performed  ► 

1 .  Our  mortification  must  be  speedy.  Begin  to-day,  let  the  ax 
be  presently  laid  to  the  root  of  these  trees :  and  whenever  you 
feel  the  devil  at  work,  blowing  up  the  coals  of  lust,  be  instantly 
in  arms,  giving  not  time  to  sin,  to  get  head  upon  thee  ;  resist  it  in 
its  first  motions  and  risings.  Delays  herein  are  very  dangerous. 
That  lust,  which,  atfrst,  may  easily  be  overcome,  afterwards  will 
hardly  be  kept  under. 

Why  should  we  not  be  as  wise  for  our  souls,  as  we  are  for  our 
bodies  ?  Who  having  fire  cast  into  his  bosom  or  house,  will  not 
presently  cast  it  out,  and  quench  it  1  Woe  to  those  fools,  who  let 
alone  those  hellish  fires,  and  trifle  so  long,  till  it  hath  gotten  the 
mastery !  you  whose  lusts  are  through  your  own  neglect  gotten  up 
into  a  flame,  fear,  lest  it  be  too  late  to  quench  them :  fear  lest 


The  Duties  of  the  Regenerate.  123 

these  fires  having  been  neglected  so  long,  should  now  burn  to  the 
bottom  of  hell. 

Vain,  wicked,  wanton  thoughts,  are  evil  seeds  sown  in  our 
hearts,  by  our  adversary  the  devil ;  which,  if  they  be  let  alone, 
will  invisibly  grow  up  first  into  a  blade,  then  to  an  ear,  and  so 
bring  forth  a  dismal  harvest  of  wickedness  and  wrath.  And,  there- 
fore, our  wisest  course  must  needs  be,  so  soon  as  they  are  sown, 
speedily  to  weed,  and  pull  them  up  by  the  roots.  To  which 
agreeth  that  of  an  ancient,  Mitia  corporis  non  sunt  sinenda  coales- 
cere  ;  sed  in  exordiis  statim  enecanda  sunt.  Hilar.  Enarat,  in 
Psal.  xxxvi.  '  We  must  not  suffer  these  fleshly  vices  to  grow  and 
increase,  but  rather  destroy  them  in  their  first  beginnings.' 

2.  Our  mortification  must  be  willing  and  voluntary,  not  forced 
and  constrained.  The  mariner  in  a  storm  easteth  away  his  goods., 
because  he  dares  keep  them  no  longer ;  yet,  still  his  heart  goeth 
after  them.  And  this  is  all  the  mortification  of  the  most,  they  will 
cast  off  their  transgressions,  because  they  dare  do  no  other.  Then 
only  are  we  sincere  in  this  work,  when  our  hearts  are  in  the  first 
in  all  that  opposition  we  make  against  our  sins ;  when  we  pray 
against  them  heartily,  when  we  watch,  and  zcrestle,  and  strive, 
and  resist  them  with  all  our  hearts :  when  our  very  souls  long  to  see 
the  blood  of  our  lusts  ;  and,  if  it  were  possible  we  might  with  safety, 
yet  our  hatred  against  them  would  not  suffer  them  to  live.  They 
are  like  to  do  something  to  purpose  against  sin,  whose  hearts  do 
give  the  first  charge  upon  them. 

3.  Our  mortification  must  be  universal,  extending  itself  to  all  our 
sinful  lusts,  with  a  sincere  purpose,  not  to  bear  with  ourselves  in 
any  known  sin.  For,  most  certain  it  is,  that  true  mortification, 
and  an  advised  remaining  in  the  practice  of  any  known  sin  can- 
not, possibly  stand  together.  Therefore,  the  prophet  David,  to 
testify  the  truth  of  his  mortification,  saith,  Psalm  cxix.  101.  /  have 
refrained  my  feet,  not  from  one  or  two,  but  from  every  evil  way% 
he  did  not  willingly  bear  with  himself  in  the  practice  of  any  one 
sin ;  well  knowing  every  sin  to  be  a  transgression  of  the  law. 
These  two  words,  anomia,  and  hamarita,  sin  and  transgression  are 
convertible,  whosoever  commitieth  sin,  saith  the  beloved  disciple 
John,  1  John  iii.  4.  transgresselh  the  law  ;  yea,  every  sin  :  and  so 
makes  us  liable  to  the  wrath  of  God,  to  all  judgments  and  plagues 
here,  and  to  eternal  damnation  hereafter.  God  will  not  spare  that 
soul,  that  will  have  one  of  his  sins  spared  to  him.  He  that  would 
have  one  sin  spared,  would  have  another,  and  another,  if  it  served 
his  turn.  He  that  would  not  have  all  of  Christ,  would,  in  truth, 
have  none  of  him.  And,  he  that  would  not  be  rid  of  all  sin,  has 
no  sincere  mind  to  be  rid  of  any. 

Christ  will  have  all  or  nothing ;  every  duty  must  be  done,  or  as 
good  you  did  none  ;  every  sin  must  be  left,  or  as  good  you  kept 
them  all.     Canst  thou  let  all  sin  go  but  this  one?  even  thisixmst 


124  The  Duties  of  the  Regenerate. 

go  too.  or  thy  life  must  go  for  it.  O  friend,  set  thyself  against. 
every  sin,  great  and  small,  open  and  secret,  carnal  and  spiritual ! 
set  thyself  against  tiiem  heartily,  be  willing  to  prosper  and  over- 
come !  and  set  upon  them  speedily,  let  no  iniquity  live  a  day  lon- 
ger, nor  sleep  a  night  more  in  quiet  with  thee  (only  remembering 
to  go  forth  against  them  in  the  strength  of  the  Lord)  and  then,  we 
shall  quickly  find  thee  to  be  one  of  Christ's  mortified  ones,  who. 
as  thou  art  dead  with  Christ,  shall  certainly  live  with  Christ,  and 
reign  with  Christ  to  ail  eternity. 


How  to  begin  the  Day  with  God,  125 

CHRISTIAN   DIRECTIONS; 

SHEWING, 

How  to  walk  with  GOD  all  the  Day  long. 

CHAP.  I. 

How  to  begin  the  Day  zoilh  GOD. 

IN  regard  it  conduceth  much  to  the  practice  of  an  holy  life, 
to  know  the  ordinary  course  and  method  of  our  duties  ;  I  shall 
therefore  begin  with  those  which  are  first  to  be  performed  by  us. 

I.  At  thy  first  awaking  in  the  morning,  consecrate  unto  God 
the  freshest  of  thy  thoughts,  by  lifting  up  thine  heart  to  him  in 
praises  and  thanksgivings,  for  the  comfortable  rest  and  refresh- 
ment he  hath  vouchsafed  unto  thee  the  night  past.  For,  had  not 
the  Lord  been  the  more  gracious  unto  thee,  thou  mightest  have 
slept  the  sleep  of  death  ;  yea,  thou  mightest  have  awaked  with 
hell-flames  about  thine  ears.  What  cause  hast  thou  therefore  to 
bless  God,  as  for  the  mercies  of  the  night,  so  for  the  renewing 
of  his  mercies  with  the  day  ?  And  then  heartily  beg  of  God,  to 
keep  thee  as  from  all  dangers  that  day,  so  especially  from  sinning 
against  him ;  as  also,  to  direct,  assist,  and  bless  thee  in  all  thy 
lawful  undertakings. 

II.  Having  thus  consecrated  thy  first  awaking  unto  God,  then 
let  out  thine  heart  in  a  serious  meditation  of  God.  of  some  or  other 
of  his  glorious  attributes  ; 

1.  '  Of  his  infinite  purity,  who  is  of  purer  eyes  than  to  behold 
iniquity,'  with  the  least  approbation  :  but  hates  all  sin  with  a  per- 
fect hatred,  as  being  contrary  to  his  nature.  A  serious  considera- 
tion whereof  would,  through  God's  blessing,  prove  very  effectual 
for  the  suppressing  of  those  worldly  and  impure  thoughts,  which 
are  apt  to  arise  from  thy  corrupt  heart. 

2.  '  Of  the  Almighty  power  of  God,'  whereby  he  is  able  to 
supply  all  thy  wants,  to  support  thee  under  all  thy  trials  and 
temptations,  to  carry  thee  through  all  thy  undertakings. 

3.  '  Of  God's  continual  presence  about  thee,  and  with  thee, 
wheresoever  thou  art,  and  whatsoever  thou  dost :  for  he  is  about 
thy  bed,  and  thy  path,  Psalm  cxxxix.  3.'  and  taketh  notice  of  all 
thy  actions,  and  when  no  man  seeth  thee,  yet  he  seeth  thee  ;  be- 
fore whose  tribunal  thou  must  one  day  stand  to  give  an  account  of 
all  thy  actions.  Surely  it  would  be  a  special  preservative  against 
sin,  and  a  singular  means  to  make  thee  watchful  over  all  thy  ways 


126  How  to  begin  the  Day  with  God. 

and  actions,  if  thou  didst  seriously  consider  God's  all-seeing  pre- 
sence about  thee. 

4.  '  Of  the  ornnisciency  of  God,'  how  he  knoweth  all  things, 
even  the  secret  thoughts  of  thine  heart,  and  the  inward  intentions 
of  thy  mind,  before  whom  all  things  are  naked  and  open,  Heb.  iv. 
13.  Not  an  ambitious  worldly  lustful  thought  in  thine  heart,  but 
God  is  privy  to  it;  yea.,  and  will  bring  every  secret  thing  into  judg- 
ment, Eccles.  xii.  14.  This,  if  it  were  seriously  considered,  how 
would  it  make  thee  watchful  over  thy  very  heart !  and  careful  to 
suppress  all  wicked  lustful  thoughts  at  their  first  rising,  and  to 
keep  thee  upright  and  sincere  in  what  thou  dost ;  especially  in  the 
duties  of  God's  worship  and  service,  as  knowing  there  is  no  dis- 
sembling; before  him. 

III.  '  Call  to  mind  what  sin  it  is  whereunto  thou  findest  thyself 
most  propense,'  and  furnish  thyself  with  the  strongest  arguments 
thou  canst  against  it,  and  then  bring  up  thine  heart  to  a  firm  reso- 
lution, as  against  that  sin,  so  against  the  occasions  and  allure- 
ments thereunto. 

IV.  '  As  thou  art  rising  out  of  thy  bed,  take  all  occasions  of 
holy  and  heavenly  meditations  •.,  To  give  thee  some  hints  : 

1.  '  When  thou  secst  the  nakedness  of  thy  body,  let  that  mind 
thee  of  thy  sins,  which  caused  thee  first  to  be  ashamed  of  it.'  For 
our  first  parents  before  they  had  sinned,  were  not  ashamed  of 
their  nakedness,  Gen.  ii.  25.  And  how  should  the  consideration 
thereof  stir  thee  up  earnestly  to  long  after  the  robe  of  Christ's 
righteousness,  to  be  clothed  therewith  ?  which  will  make  thee 
lovely  and  amiable  in  the  sight  of  God. 

2.  '  Let  thy  rising  out  of  thy  bed  mind  thee,  as  of  a  resurrec- 
tion from  the  death  of  sin  unto  the  life  of  grace  here,  so  likewise 
of  the  resurrection  of  thy  body  out  of  the  grave  into  eternal  life  at 
the  last  day  ;'  when  thou  and  every  one  of  us  must  appear  before 
the  great  Judge,  to  give  an  account  of  whatsoever  we  have  done 
here. 

3.  '  Let  the  light  of  the  day  mind  thee  of  Jesus  Christ ;'  who  is 
often  in  scripture  termed  light,  yea,  the  true  light. 

4.  '  When  thou  art  putting  on  thine  apparel,  let  out  thine  heart 
in  a  serious  meditation  of  the  robe  of  Christ's  righteousness.'  And 
by  faith  apply  Christ  and  his  righteousness  unto  thyself,  resting 
and  relying  thereupon,  for  the  pardon  and  forgiveness  of  thy  sins 
here,  and  for  eternal  salvation  hereafter. 

For  motives  to  quicken  thee  to  a  conscionable  use  of  these  fore- 
mentioned  directions. 

1 .  '  This  will  be  a  special  means  to  keep  out  worldly,  wanton 
and  impure  thoughts  out  of  thine  heart ;'  so  that  either  they  will 
not  dare  to  come,  in,  or  shall  the  easier  be  kept  out. 

2.  '  Hereby  thine  heart  will  be  exceedingly  fenced,  and  guard- 


Of  Secret  Prayer  in  the  Morning*  127 

ed  against  the  suggestions  of  Satan,'  wLo  otherwise  will  not  be 
wanting  to  cast  his  hellish  fire-brands  into  thy  soul. 

3.  '  Good  and  holy  thoughts  first  let  into  the  heart  of  a  Chris- 
tian, will  keep  it  in  a  better  tune  all  the  day  after.' 

Object.  Haply,  some  will  object,  That  to  put  in  practice  these 
Rules  and  Directions,  will  take  up  too  much  time,  even  more 
than  their  callings  and  employments  will  afford. 

Ans.  1 .  True  it  is,  some  men's  callings  and  employments,  do 
not  afford  them  so  much  time  as  others  do  ;  yet  there  is  none  but 
may  find  some  time  for  spiritual  and  heavenly  meditations,  if  it  be 
but  in  their  rising  out  of  their  beds,  and  putting  on  their  clothes. 

2.  If  thou  hast  not  time  to  put  in  practice  all  these  directions, 
at  least  thou  mayest  go  over  some  few  of  them  :  yea,  I  shall  -ive 
thee  this  as  my  special  advice,  if  thou  art  straitened  in  time, 
rather  to  fix  upon  one  or  two  at  one  time,  than  in  an  overly  and 
perfunctory  manner,  to  ramble  over  them  all  every  morning. 

Thus  much  of  morning  meditation. 


Of  Secret  Prayer  in  the  Morning* 

SO  soon  as  thou  get  up,  go  into  thy  closet,  or  into  some  pri- 
vate place,  and  there  offer  up  unto  God  a  morning  sacrifice  of 
praise  and  thanksgiving ;  let  any  thing  be  omitted  rather  than 
that :  If  thy  business  be  urgent  and  great,  rise  the  sooner,  dare 
not  to  attempt  any  thing,  till  thou  has  commended  thyself,  and 
thine  affairs  unto  God  by  prayer.  And  indeed,  how  canst  thou 
with  any  confidence  expect  God's  blessing  upon  thy  pains  and  en- 
deavours without  it  ?  It  being  the  means  sanctified  by  God  for  the 
obtaining  his  blessing.  If  thou  take  any  liberty  to  omit  this  duty? 
the  devil  will  so  work  upon  thee,  that  by  little  and  little  thou  wilt 
wax  weary  of  it,  if  God's  grace  be  not  the  more  powerful  in  thee. 

The  morning  is  the  fittest  time  for  this  duty  of  secret  prayer, 
men  being  then  freshest  and  freest  from  worldly  business  and  dis- 
tractions. We  have  a  saying  among  us,  Aurora  musis  arnica,  '  the 
morning  is  a  friend  to  the  muses,'  as  being  the  best  time  for  stu- 
dy :  I  am  sure,  it  is  as  true,  that  the  morning  is  a  friend  to  the 
graces,  as  being  the  best  time  for  any  holy  service. 

Reason  and  experience  teach  us,  that  in  the  morning  our  me- 
mories and  senses  are  the  quickest,  and  all  the  faculties  of  our  souls 
at  their  best,  having  recovered  fresh  strength  through  the  sweet 
sleep  and  comfortable  rest  we  had  the  night  past :  And  in  the  morn- 
ing the  sooner  the  better;  for,  if  thou  shalt  enter  upon  any  world- 
ly business  or  discourse,  before  thou  hast  offered  up  thy  morning 


128  Of  Secret  Prayer  hi  the  Morning, 

sacrifice,  thou  shalt  find  it  much  harder  to  keep  the  world  out  of 
thine  head,  and  thine  heart  close  unto  the  duty.  But  if  some 
extraordinary  business  have  occasioned  thee  to  delay  it,  do  not 
thereupon  wholly  omit  it,  but  be  careful  to  take  the  first  oppor- 
tunity of  retiring  into  some  secret  place,  there  to  offer  up  thy 
morning  sacrifice  unto  God. 

This  duty  of  secret  prayer,  is  both  commanded  and  commen- 
ded to  us  in  the  work  of  God. 

1.  It  is  expressly  commanded  by  our  Lord  and  Saviour,  Mat. 
vi.  6.  '  When  thou  prayest,  enter  into  thy  closet,  and  when  thou 
hast  shut  thy  door,  pray  to  thy  Father  which  is  in  secret,  and  thy 
Father  which  seeth  in  secret,  shall  reward  thee  openly.' 

Our  Saviour  having  in  the  foregoing  verse,  reproved  the  Scribes 
and  Pharisees  for  their  vain-glorious  manner  of  praying  in  the 
synagogues  and  streets  that  they  might  be  seen  of  men :  in  this 
■verse,  He  commands  his  disciples  to  withdraw  themselves  out  of 
the  view  of  men,  into  some  secret  place,  and  there  having  shut 
the  door,  to  offer  up  the  sacrifice  of  prayer  and  praise  unto  God 
their  heavenly  Father. 

The  reason  followeth  in  these  words,  Thy  Father  which  seeth 
in  secret,  zcill  reward  thee  openly.     Wherein  is  declared, 

1.  The  notice  that  God  taketh  of  our  most  secret  prayers,  He 
seeth  them :  though  God  himself  be  invisible  to  all,  yet  nothing 
is  invisible  unto  him. 

2.  The  account  that  he  maketh  of  them,  is  in  these  words,  He 
will  reward  thee  openly.  Such  account  God  maketh  of  the  secret 
prayers  of  his  servants,  that  he  will  give  not  only  what  they  ask, 
but  reward  them  for  their  asking. 

II.  We  find  secret  prayer  in  the  morning  especially  commend- 
td  to  us. 

1.  By  the  example  of  Christ  himself,  of  whom  it  is  recorded 
by  Saint  Mark,  chap.  i.  35.  That  early  in  the  morning  he  was 
praying  alone  in  a  secret  place. 

2.  By  the  practice  of  the  saints  of  God  therein.  It  is  recorded 
of  Job,  that  he  rose  early  in  the  morning,  and  offeredburnt-offerivg* 
before  the  Lord,  Job  i.  5.  He  gave  unto  God  the  first-fruits  of 
the  day.  And  David's  morning  devotions  are  often  expressed  in 
the  book  of  Psalms,  as,  Psal.  v.  8.  '  My  voice  shalt  thou  hear  in 
the  morning,  O  Lord  :  in  the  morning  will  I  direct  my  prayers  un- 
to thee,  I  will  look  up.'  And  it  is  recorded  of  Daniel,  chap.  vi. 
10.  that  three  times  a  day  he  kneeled  upon  his  knees,  and  prayed,  and 
gave  thanks  :  In  the  morning,  before  he  entered  upon  any  business  : 
At  noon,  before  he  went  to  his  dinner,  and  in  the  evening,  befciv 
he  went  to  bed,  and  that  this  was  his  usual  practice,  appears 
from  the  following  expression,  as  he  did  aforetime  ;  that  is,  hr- 
prayed  three  times  a  day,  as  he  was  formerly  accustomed  to  do. 

Bv  these  instances,  (to  which  manvmore  might.be  added)  vol. 


Of  Secret  Prayer  in  the  Morning.  129 

may  see  that  it  hath  been  the  practice  of  God's  people  in  former 
ages,  to  make  conscience  of  praying  in  secret,  and  particularly  in 
the  morning.  Oh,  how  should  their  example  stir  us  up  to  a  con- 
stant and  conscionable  performance  thereof !  For,  certainly,  their 
practice  is  left  upon  record,  for  our  learning  and  imitation. 
For  the  more  profitable  pressing  this  duty  of  secret  prayer, 

1.  I  shall  give  you  some  motives  to  quicken  you  up  to  a  con- 
scionable performance  thereof. 

2.  Give  you  some  directions  for  the  right  manner  of  perform- 
ing it* 

3.  Answer  some  questions  and  objections* 
The  motives  may  be  drawn  to  three  heads. 

1 .  The  Excellency,     2.  The  Necessity.     3.  The  Utility  thereof, 
1.  The  Excellency  of  secret  prayer  appeareth  in  these  parti- 
culars, 

1.  In  that  we  do  hereby  highly  honour  God,  and  exalt  his 
great  name,  and  glorious  attributes  ;  for  thereby  we  acknow- 
ledge God  to  be, 

1.  Omnipresent;  present  in  all  places,  in  the  secret  closet,  as 
well  as  in  the  public  church. 

2.  Omniscient ;  that  he  knows  and  takes  notice  Of  what  is  done 
in  our  most  secret  retirement,  of  our  sighs  and  tears,  that  are' 
poured  out  before  him  in  our  closets. 

3.  Omnipotent ;  able  to  supply  all  our  wants,  to  strengthen  us  in 
all  our  weakness,  to  support  us  under  all  our  trials  and  temptations. 

2.  The  Excellency  of  secret  prayer  appeareth,  in  that  the  faith- 
ful therein  enjoy  most  sweet  communion  with  God.  In  public 
prayers,  there  is  more  communion  with  saints ;  but  in  secret 
prayers,  there  is  oft  more  communion  with  God.  Certainly 
none  have  more  experienced  the  grace  and  goodness  of  God,  in 
cheering  and  comforting  their  hearts  with  the  assurance  of  his 
love,  and  in  melting  and  breaking  their  hearts  for  their  sins,  than 
they  who  are  most  constant  in  their  secret  devotions.  When 
Daniel  was  praying  alone  in  secret,  it  was  said  to  him^  Thou 
art  greatly  beloved,  Daniel  ix.  20,  23. 

3.  The  Excellency  of  secret  prayer  appeareth,  in  that  therein,  as 
the  saints  ordinarily  enjoy  the  sweetest  communion  with  God ;  so 
also  the  freest  and  fullest  communication  from  God.  Therein  he 
more  freely  unbosoms  himself  unto  them,  and  discovers  such  se- 
crets as  are  not  fit  for  others  to  know.  The  more  they  withdraw 
themselves  from  men  into  a  secret  corner,  the  more  the  Lord  un- 
vails  his  face,  and  discovers  his  love  unto  them.  There  are  none 
on  earth,  who  know  so  much  of  the  secrets  of  God's  love,  of  the 
secrets  of  his  counsels,  and  the  secrets  of  his  heart,  as  they  who 
most  delight  to  draw  near  unto  him  in  secret.  Oh,  the  sweet  em- 
braces that  are  oftentimes  betwixt  God  and  a  praying  saint!  Oh, 
the  gracious  discoveries  that  God  makes  of  himself  to  a  soul  'm 

17 


130  Motives  imio  Secret  Prayei*. 

secret !  And  Oh,  the  glorious  manifestations  of  his  love,  whidi 
many  Christians  have  felt  in  their  secret  addresses  !  When  we  are 
upon  our  knees  in  a  corner,  then  the  Lord  looks  upon  us  with  sin- 
gular delight  and  complacency,  and  with  special  intimations  of 
his  love  and  favour  :  Yea,  then  it  is,  that  we  often  feel  and  find 
soul-ravishing  incomes  from  his  Spirit.  How  highly  then  doth 
it  concern  us,  to  be  much  with  God  in  secret  ? 

II.  Another  motive  may  be  taken  from  the  necessity  of  secret 
prayer,  which  appeareth, 

1 .  '  From  the  consideration  of  the  manifold  secret  sins  of  which 
everyone  stands  guilty,'  which  arc  not  fit  to  be  laid  open  before 
others,  but  to  be  confessed  in  secret,  between  God  and  a  man's 
own  conscience. 

2.  '  From  the  consideration  of  the  manifold  secret  temptations 
whereunto  we  are  subject  from  our  adversary  the  devil,'  who,  as  a 
roaring  lion,  walketh  about  seeking  whom  he  may  devour.  He 
sits  not  still,  but  is  restless  to  do  all  the  mischief  he  can  ;  and  is 
ever  seeking  all  advantages  against  us.  If  he  find  us  abroad,  be- 
fore we  have  been  with  God  in  secret  prayer,  we  are  in  great  dan- 
ger to  be  insnared  and  foiled  by  him.  S.  Origen  going  forth  one 
morning  out  of  his  house,  before  he  had  performed  his  secret  de- 
votions, met  with  a  sad  disaster.  For,  being  apprehended  by 
some  who  constrained  him  either  to  offer  sacrifice  to  an  idol,  or  to 
suffer  his  body  most  unnaturally  to  be  abused  by  a  blackamoor  ; 
he  chose  the  former  ;  but,  afterwards,  reflecting  upon  what  he  had 
done,  and  searching  out  the  cause  hereof,  what  it  was  that  had 
provoked  God  to  suffer  him  to  fall  into  such  wicked  hands,  who 
drew  him  into  so  foul  a  sin,  he  called  to  mind  how  he  had  that 
morning  omitted  his  secret  devotions,  and  thereupon  acknowledg- 
ed God's  justice  therein. 

3.  The  necessity  of  secret  prayer  appeareth  from  the  conside- 
ration '  of  the  manifold  casualties  whereunto  we  are  subject.'  For, 
death  lieth  every  where  in  wait  for  us,  so  that  we  go  every  mo- 
ment in  danger  of  our  lives.  Yea,  how  many  have  risen  well  in 
the  'morning,  who  have  been  found  dead  before  the  evening  ?  Oh 
how  sad  a  thing  will  it  be  to  be  arrested  by  death,  and  called  to 
the  bar  of  God's  judgment  to  plead  guilty,  or  not  guilty,  before 
we  have  presented  ourselves  at  the  throne  of  grace  to  sue  forth 
our  pardon. 

III.  Another  motive  may  be  taken  from  '  the  utility  and  profit 
that  attends  a  conscientious  discharge  of  this  duty  ;'  which  is  ma- 
nifold. 

1.  '  Secret  prayer  is  one  effectual,  if  not  the  principal  means. 
whereby  we  attain,  at  the  hands  of  God,  all  the  good  things 
whereof  we  stand  in  need.'  It  is  the  privy-key  whereby  we  open 
the  treasury  of  all  God's  blessings,  as  well  spiritual,  as  temporal : 
if  thou  art  assaulted  by  Satan,  and  fearest  lest  thou  shouldst  be 


Motives  unto  Secret  Prayer,  131 

overcome  by  his  temptations,  thoumayest  (by  wrestling  with  God 
in  secret)  obtain,  if  not  present  deliverance,  yet  grace  sufficient  to 
resist  them,  and  power  at  last  to  overcome  them.  If  thou  feelest 
any  lust,  any  corruption  working  and  stirring  in  thee,  and  fearest 
lest  it  should  get  the  victory  over  thee,  thou  mayest,  by  this  means, 
obtain  so  much  power  and  strength  against  it,  that  it  shall  not  have 
dominion  over  thee  :  Lust,  as  strong  as  it  is,  will  not  be  able  to 
stand  before  secret  prayer,  if  it  be  fervent :  only  be  careful  that 
when  thou  hast  prayed,  thou  set  a  watch  :  And  certainly,  one 
special  reason,  why  many  Christians  go  so  long  complaining  of  the 
working  and  stirring,  yea,  of  the  power  and  prevalency  of  their 
corruptions,  is,  because  they  do  not  so  often  as  they  should,  wres- 
tle with  God  in  secret,  for  power  against  it.  This  is  an  expe- 
rienced truth,  that,  the  more  frequent  and  fervent  any  Christian 
is  in  his  closet  prayers,  the  less  power  will  sin  have  over  him. 

2.  '  It  is  a  special  means  to  preserve  a  Christian  from  public 
judgments  in  time  of  common  calamity.1  God  usually  takes  them 
into  the  chamber  of  his  protection,  who  frequently  betake  them- 
selves into  their  chambers  of  devotion,  and  there  bewail  the  sins 
of  the  times  and  places  in  which  they  live,  Ezek.  ix.  4.  we  read, 
how  they,  who  prayed  and  mourned  in  secret  for  the  abomina- 
tions which  wereHone  in  the  midst  of  the  city,  had  a  mark  of  safety 
set  upon  their  fore-heads ;  whereby  they  were  preserved  from  the 
general  destruction  :  As,  therefore,  thou  wouldst  be  kept  safe  in 
a  time  of  common  judgment,  be  much  with  God  in  secret,  bewail- 
ing the  sins  and  iniquities  of  the  times. 

3.  '  It  is  a  special  means  to  keep  up  the  life  of  grace  and  power 
of  godliness  in  men's  hearts  and  lives.'  We  are  not  ignorant,  that 
our  bodies  will  decay,  if  they  be  not  daily  refreshed  with  food  : 
And  so,  will  the  graces  of  God's  Spirit  in  us,  if  they  be  not  daily 
repaired  and  sustained,  by  our  constant,  and  fervent  addressing 
ourselves  unto  God  in  secret. 

4.  '  Secret  prayer  constantly  and  conscientiously  performed,  will 
evidence  the  truth  and  sincerity  of  grace  in  thee.'  He  is  an  Israel- 
ite  indeed,  I  mean,  a  sincere  Christian,  that  delights  to  converse 
with  God  in  secret ;  a  man  may  go  to  the  public  congregation, 
and  join  in  family-prayer,  merely  in  hypocrisy,  to  gain  the  ap- 
plause and  commendation  of  men,  to  be  accounted  religious  ;  but 
he  who  maketh  conscience  of  praying  in  secret,  where  none  seeth 
but  his  heavenly  Father,  questionless  hath  an  honest  heart,  desi- 
rous to  approve  himself  unto  God,  rather  than  unto  men  :  If,  there- 
fore, thou  contentedst  thyself  with  frequenting  the  public  prayers 
in  the  church,  and  the  private  prayers  in  the  family,  but  makest 
no  conscience  of  praying  in  secret,  thou  hast  just  cause  to  suspect 
thine  hollow  and  hypocritical  heart.  Acts  ix.  11.  it  is  brought  as 
a  convincing  argument  of  the  reality  of  Paul's  conversion  from  a 
persecutor,  to  be  ^professor,  a  chosen  vessel  unto  Christ,  Behold he 


"135  Motives  unto  Secret  Prayer* 

prayeth.  And  indeed,  it  is  an  inseparable  property  of  all  true  saints 
in  all  places  of  the  world,  to  make  conscience  of  secret  prayer  : 
Though  all  that  pray  in  secret  are  not  God\s  true  saints  ;  yet,  all 
the  true  saints  of  God  do  make  conscience  of  praying  in  secret ; 
Psal.  xxxii.  6,  For  this  shall  every  one  that  is  godly  pray  unto  thee. 
Every  one  that  is  godly  doth,  and  will  pray  unto  God.  As  a. 
child,  so  soon  as  it  is  born,  usually  crieth,  and  is  known  to  be  a- 
live  thereby  :  In  like  manner,  a  christian,  so  soon  as  he  is  new-horn, 
crieth,  Abba  Father,  and  is  thereby  known  to  have  a  spiritual  life. 
Yea,  as  there  is  no  surer  evidence  of  a  graceless  soul,  than  that  it 
is  prayerless ;  so  there  is  no  surer  sign  of  a.  gracious  soul,  than  that 
it  is  given  to  prayer :  For,  a  Spirit  of  grace,  and  a  Spirit  of  supplica- 
tion go  together  :  As,  Zech.  xii.  10. 1  will  pour  upon  you,  saith  the 
Lord,  the  Spirit  of  grace  and  supplication ;  implying,  that  to 
whomsoever  God  giveth  grace,  to  them  he  also  giveth  a  Spirit  of 
supplication,  and  enables  them  not  only  to  pray,  but  to  pray  in  the 
Spirit.  So  that  our  vocation  of  God  follows  God's  vocation  to  us. 
I  grant  indeed,  that  many  of  God's  own  children,  who  have 
the  work  of  grace  wrought  in  their  hearts,  cannot  express  them- 
selves in  such  apt  words  and  phrases,  and  in  such  manner  and 
form,  as  they  desire,  and  as  they  hear  others  do.  But,  know, 
that  the  work  of  the  Spirit,  consisted)  not  so  much,  in  the  expres- 
sion of  words  and  phrases  ;  as  in  the  intention  of  the  heart,  and 
earnestness  of  affection,  wherein  the  very  form  and  life  of  true 
prayer  consisteth, 

Thus  have  I  given  you  several  motives  and  arguments  to  per- 
suade you  to  the  performance  of  this  too,  too  much  neglected 
duty  of  secret  prayer :  What  now  remaineth,  but  that  we  should 
all  fall  close  to  the  constant  practice  thereof.  What,  though  by 
reason  of  the  flesh,  and  corruption  in  us,  we  find  a  backwardness 
thereunto,  and  are  thereupon  loath  to  set  upon  the  work,  will  not 
sweet  communion  with  God  abundantly  recompence  all  our  pains 
therein  ?  Did  ever  any  repent  of  their  seeking  God  in  secret,  espe- 
cially, if  they  sought  him  in  truth  and  sincerity  ?  Enquire  of  those 
who  are  constant  and  conscientious,  therein,  they  will  tell  you, 
they  never  found  such  discoveries  and  manifestations  of  God's 
love,  such  ravishing  incomes  of  his  Spirit,  as  in  their  secret  retire- 
ments, O  that  I  could  stir  up  all  of  all  sorts,  husbands,  and  wives, 
parents  and  children,  masters  and  servants,  to  a  conscientious  per- 
formance of  this  duty  ;  and  to  hold  up  their  communion  with  God 
in  secret ;  wherein  our  blessed  Saviour  hath  gone  before  us,  and 
made  himself  a  pattern  and  example  unto  us.  And,  shall  we  not 
]je  followers  of  him,  when  the  very  life  of  a  Christian  doth  chiefly 
consist  in  his  conformity  to  Christ. 

Having,  as  I  hope,  prevailed  with  you  to  set  upon  the  duty  of 
secret  prayer  ;  that  you  may  be  instructed  to  perform  it  in  such  a 
manner  as  it  may  be  acceptable  and  pleasing  unto  God,  and  be- 
neficial to  your  own  spuls,  I  shall  hint  unto  you  some  few  directions. 


Directions  for  the  right  manner  of  P 'raying.  133 

1.  i  Set  thyself  as  in  the  sight  and  presence  of  God  ;'  know  that 
when  thou  art  out  of  the  sight  of  men,  God  is  present  with  thee., 
and  observeth  thy  whole  carriage  in  the  duty  ;  yea,  not  only  thine 
outward  gesture  and  behaviour,  but  the  inward  motions  of  thine 
heart ;  he  is  privy  to  every  wandering  and  distracted  thought  in 
prayer. 

II.  '  Set  upon  the  duty  with  the  greatest  reverence  of  God  that 
possibly  thou  canst.'  To  that  end.  seriously  weigh  and  consider 
his  surpassing  excellencies,  by  reason  whereof  the  blessed  angels 
are  unworthy  to  stand  before  him  ;  and,  therefore,  are  said,  in 
scripture,  to  adore  him  with  covered  faces,  as  not  able  to  behold  his 
most  gracious  Majesty.  We  find  it  usual  with  the  saints,  whose 
prayers  are  recorded  in  scripture,  to  be  ample  in  setting  forth  the 
glorious  properties  of  God  in  the  beginning  of  their  prayers.  For 
which  purpose,  note  the  prayer  of  Solomon,  1  Kings  viii.  23.  of 
Hezekiah,  in  2  Kings  xii.  5.  of  Daniel,  chap.  ix.  4. 

III.  •  Beg  the  gracious  assistance  of  God's  Spirit,  which  help- 
eth  our  infirmities,  and  teacheth  us  to-  pray  as  we  ought ;'  who  is 
therefore  called  the  Spirit  of  grace  and  supplication,  Zech.  xix.  1 1 . 

IV.  '  Put  up  all  thy  requests  in  the  name  of  Christ,  John  xvi. 
23.  '  Verily,  verily,  I  say  unto  you,'  saith  our  Saviour,  '  what- 
soever you  shall  ask  the  Father  in  my  name,  he  will  give  it  you. 

To  pray  in  the  name  of  Christ,  is, 

1 . '  To  set  upon  the  duty  in  confidence  of  assistance  from  Christ, 
without  whom  we  can  do  nothing,'  John  xv.  5. 

2.  'To  set  upon  the  duty  in  confidence  of  acceptance,  both  of 
our  persons  and  services,  in  and  through  the  worthiness  of  his 
merits,  and  efficacy  of  his  intercession.'  Plutarch,  in  the  life  of 
Themistocles,  reports  of  some  of  the  heathens,  the  Molossians  by 
name,  that  when  they  had  any  matter  of  consequence  to  ask  of 
their  king,  they  would  get  his  son,  the  young  prince,  into  their 
arms,  and  so  make  their  requests  unto  him.  The  like  course 
should  we  take,  when  we  have  any  request  to  make  unto  the 
King  of  kings,  cany  Christ  with  us  in  the  arms  of  our  faith ;  and 
so  we  shall  not  need  to  doubt  of  audience  and  acceptance.  God 
is  so  well  pleased  with  his  beloved  Son,  that  he  likewise  will  be 
pleased  with  all  who  humbly  come  unto  him  in  his  name,  and  will 
deny  them  nothing,  which  he  knoweth  to  be  good  for  them. 

V.  '  Labour  to  get  thine  heart  unto  the  duty,  and  to  keep  it 
close  thereunto :'  which  is  the  main  thing  that  God  looketh  after 
in  all  our  addresses  to  him.  Though  thy  prayers  be  never  so  well 
framed,  in  regard  of  words,  and  is  reverently  performed  as  to  thy 
external  gestures  ;  yet  all  is  nothing,  if  thy  heart  be  not  in  the 
duty.  For  praying  is  not  a  work  of  the  head,  or  hand,  or  eyes 
only,  but  chiefly  a  work  of  the  heart ;  and  therefore  called,  in 
scripture,  the  pouring  out  of  the  soul,  1  Sam.  i.  15.  and,  the  pour- 


134  Directions  for  the  right  mariner  of  Praying* 

ing  out  of  the  heart,  Psal.  Ixii.  8.  And,  indeed,  the  very  soul  of 
prayer  lieth  in  the  pouring  out  of  the  soul  before  the  Lord. 
Whensoever,  therefore,  thou  drawest  near  unto  God  in  prayer, 
let  it  be  with  thine  heart  and  soul,  otherwise  thou  canst  have  no 
assurance  of  audience,  and  acceptance  ;  for,  as  Cyprian  speak- 
eth,  Quomodo  ie  audiri  a  Deo  postulas,  #-c.  '  How  canst  thou 
expect  the  Lord  should  hear  thee,  when  thouhearest  not  thyself? 
or  that  he  should  regard  thy  prayers,  when  thou  regardest  not 
what  thou  prayest  ?'  Certainly  that  prayer  reacheth  not  the  heart 
of  God,  which  reacheth  not  our  own. 

VI.  '  In  all  thy  addresses  unto  God,  labour  to  keep  away,  and 
drive  out  all  wandering  heterogenial  thoughts  that  come  in  to  thy 
disturbance.  I  grant  it  is  impossible  wholly  to  prevent  them,  yet 
must  thou  put  forth  thine  utmost  care  and  endeavour  to  hinder  the 
prevalency  of  them :  to  that  end,  beware  of  nourishing  them  in 
thine  heart  with  delight.  Though  roving  thoughts,  as  birds,  will 
hover  about  thee  in  the  performance  of  holy  duties,  yet  suffer 
them  not  to  lodge  and  nestle  in  thee,  but,  with  hatred  and  detes- 
tation, presently  drive  them  away. 

For  thy  better  help  therein,  take  these  few  directions. 

1 .  '  When  thou"  art  drawing  near  unto  God  in  prayer,  strive  to 
cast  the  isorld  and  worldly  things  out  of  thine  heart :  Conse- 
crate thyself  entirely  unto  him  for  that  time,  as  one  that  hath 
nothing  to  do  with  any  thing,  but  to  enjoy  communion  with  God 
in  that  ordinance. 

2.  '  Beg  of  God,  that  he  would,  by  the  assistance  of  his  holy 
Spirit,  restrain  all  vain  and  wandering  imaginations  ;  that  he 
would  whip  out  of  thy  soul  those  thievish  thoughts,  which  are 
like  buyers  and  sellers,  and  money-changers  in  the  temple  of 
thy  heart ;  and  that,  by  his  Spirit,  he  would  keep  thy  mind  so 
fixed  on  the  business  thou  art  about,  that  it  may  not  be  distrac- 
ied  with  other  cogitations,  cither  sinful  or  impertinent. 

3.  I  In  the  confession  of  thy  sins  unto  God,  with  grief  of  heart 
acknowledge  thy  manifold  roving  thoughts  in  prayer.'  How, 
when  thou  hast  been  speaking  unioGod,  thou  hast  been  thinking 
ef  the  world,  and  of  thy  lusts  ;  and  so  hast  often  gone  from  God, 
without  God,  from  the  ordinances  of  God,  without  enjoying  com- 
munion with  God  in  his  ordinances  ;  hereby  thou  wilt  obtain  both 
the  pardon  of  the  sins  of  thy  holy  services,  as  also  freedom  from 
them,  in  great  measure.  For  the  truth  is,  a  frequent  confession 
©fa  sin  will  make  a  man  ashamed  thereof,  and  more  watchful  over 
himself,  that  he  fall  not  into  the  same  sin  again.  This  is  implied 
in  1  John  i.  9.  '  If  we  confess  our  sins,  God  is  faithful  and  just 
to  forgive  us  our  sins,  and  to  cleanse  us  from  all  unrighteousness/ 
See  how  both  these  follow  upon  our  confession,  God  is  thereby 
moved,  net  only  to  forgive  us  our  sins  past,  but  to  cleanse  us  also, 
and  to  keep  us  for  the  future  from  falling  into  the  same. 


Directions  for  the  right  manner  of  Praying*  1 35 

4<  '  Keep  thy  mind  and  heart  intent  upon  the  duty  of  prayer.* 
He  that  is  intent  with  all  his  might  in  God's  service,  can  find  no 
leisure  to  hearken  to  the  suggestions  of  Satan,  or  parley  with 
the  world.  So  that,  the  more  serious  a  man  is  in  prayer,  the 
less  will  he  be  troubled  with  wandering  thoughts. 

5.  '  Consider  the  folly  of  those  prayers  which  are  accompani- 
ed with  impertinent  and  distracted  thoughts,'  in  that  there  is  as 
much  time  spent  in  them,  as  in  the  most  serious  and  fervent 
prayers,  yet  are  they  altogether  fruitless  and  unprofitable  ;  for, 
both  time  is  lost,  and  the  duty  lost,  and  our  souls  too  in  danger 
to  be  lost  after  all. 

6.  '  Accustom  thyself  to  holy  thoughts  and  savoury  discourses 
in  thy  daily  conversation,'  and  thereby  thou  wilt  find  thy  heart 
in  a  fitter  frame  for  prayer,  and  less  subject  to  roving  thoughts 
therein.  Shouldest  thou  inure  thyself  to  vain  wanton  thoughts 
and  frothy  discourses  at  other  times,  they  will  thereby  become  so 
familiar  to  thee,  that  they  will  be  sure  to  accompany  thee  in  thy 
most  holy  services,  and  not  easily  to  be  kept  out,  or  cast  off  at 
such  a  time. 

Another  special  help  to  keep  thy  mind  from  roving  after  other 
matters,  when  thou  art  conversing  with  God  in  secret  prayers, 
is,  to  chuse  thy  voice  so  as  to  hear  thyself  where  and  when  k 
may  conveniently  be  done  without  ostentation. 

7.  But  if  notwithstanding  that,  in  praying,  thy  mind  and  heart 
hath  been  sometimes  taken  up  and  possessed  with  vain  thoughts 
and  distractions,  it  will  be  a  good  course  in  thy  secret  prayers  to 
repeat  that  again,  which  so  coldly  and  carelessly  passed  from  thee ; 
labouring  in  thy  repetition  to  repel  all  wandering  thoughts,  and  to 
pour  forth  those  petitions  again  after  a  more  hearty  manner. 

1 .  By  this  means  thy  prayers  at  length  will  be  performed  with 
greater  attention  of  mind  and  intention  of  spirit,  and  so  prove 
more  effectual  for  the  obtaining  thy  desires. 

2.  By  imposing  this  task  upon  thyself,  thou  wilt  become  more- 
wary,  and  watchful  over  thy  thoughts,  lest  otherwise,  thou  be 
inforced  to  continue  long  at  that  exercise,  unto  which,  through 
the  depravation  of  thy  nature,  thou  art  so  backward  and  averse 

8.  Under  weakness  of  performance,  ever  have  an  eye  unto 
Christ,,  who  now  sits  at  God's  right-hand,  and  having  perfumed 
our  prayers  with  the  sweet  incense  of  his  merits,  presenteth  them 
unto  his  Father,  and  makes  intercession  for  them.  As  it  is  no 
strength  in  our  prayers  that  can  make  them  meritorious  with  God ; 
so,  it  is  no  weakness  nor .  distractions  in  them,  that  we  sincerely 
arc  humbled  for,  and  strive  against,  can  cause  God  to  reject  them, 
if  we  present  them  in  the  name  of  Christ,  and  cast  ourselves  and 
prayers  upon  him.  And,  know,  for  thy  comfort,  that  if  thou 
didst  cordiallv  resist  and  mourn  for  thy  manifold  distractions  in 


136  Questions  concerning  Prayer. 

prayer,  they  will  rather  move  God's  pity  to  thee,  than  wratfe 
against  thee. 

VII.  '  Pray  with  all  thy  strength,  put  forth  the  whole  man  in 
thee,  with  all  the  powers  and  faculties  of  thy  soul.'  Ti.-ough  thy 
strength  be  but  weakness,  yet  if  thy  strength  be  in  the  duty,  it  will 
find  acceptance  with  God.  Indeed,  if  a  man  have  a  male  in  his 
flock,  and  yet  offer  to  the  Lord,  a  corrupt  thing ;  I  mean,  if  he 
have  strength  and  activity  for  the  following  of  worldly  business, 
but  hath  no  strength  for  God's  service,  but  thinks,  to  put  him  off, 
with  weak  cold  formal  devotions,  what  can  he  expect  but  a  curse 
instead  of  a  blessing  ?  Mai.  i.  14. 

VIII.  '  Labour  to  live  suitably  to  thy  prayers.'  It  is  to  no  pur- 
pose to  begin  the  day  with  God,  and  to  keep  the  devil  company  all 
the  day  after ;  to  be  a  saint  in  the  morning,  and  a  swine  all  the  day 
following.  Having  prayed  against,  sin,  be  sure  thou  set  a  watch 
against  it,  avoiding  the  occasions  and  temptations  thereunto  ;  for, 
it  is  impossible  to  avoid  any  sin,  if  we  shun  not  the  occasions  and 
temptations  thereunto.  Having  prayed  for  holiness  of  life,  labor 
to  live  holily.  Having  prayed  for  humility  labour  to  walk  hum- 
bly. Having  prayed  for  sobriety  and  temperance,  labour  to  live 
soberly  and  temperately.  Having  prayed  in  the  Spirit,  labour  to 
walk  in  the  Spirit ;  for,  to  pray  in  the  Spirit,  and  to  walk  in  the 
flesh,  is  a  contradiction.  The  whole  course  of  a  Christian's  life 
should  savour  of  his  prayers.  He  who  hath  all  his  religion  in  his 
prayers,  hath  indeed  no  religion  at  all. 

IX.  Lastly,  having  prayed,  look  back  upon  thy  prayers,  and 
let  the  consideration  of  the  manifold  weaknesses  and  distractions, 
which  have  accompanied  them,  drive  thee  unto  Christ.  As  this 
is  one  chief  end  why  God  suffers  corruption  to  remain  in  his  chil- 
dren, even  after  their  regeneration,  and  to  have  an  influence  into 
all  their  holy  services,  so  it  is  the  use  we  should  make  thereof.  And, 
therefore,  so  often  as  thou  findest  thine  heart  dead  and  dull,  and 
thy  mind  distracted  with  wandering  thoughts  in  prayer,  say  with 
thyself,  'Lord,  what  need  have  I  of  a  Saviour!  I  see  thou  mayest 
condemn  me  for  my  best  services,  therefore,  with  a  disclaiming  of 
all  my  own  righteousness  as  filthy  rags,  I  expect  life  and  salvation 
solely  upon  the  account  of  the  righteousness  of  Jesus  Christ,  and 
by  the  merits  of  his  death  and  passion.' 

I  shall  close  this  discourse  with  answering  a  few  Questions  and 
Answers. 

1.  Q.  How  often  should  we  pray  unto  God  ? 

1.  A.  Everyday.  For,  first,  our  Saviour  hath  intimated  so 
much  unto  us  in  his  plat-form  for  prayer,  by  teaching  us  to  pray 
for  our  daily  bread;  that  is,  bread  needful  for  the  present  day.  And 
in  regard  we  daily  stand  in  need  of  bread ;  therefore,  our  Saviour 
would  have  us  pray  daily  for  the  same. 

2.  Have  you  not  daily  wants  to  be  supplied.  ?  Wants  for  your- 


Questions  concerning  Prayer.  137 

selves,  and  wants  for  your  children  and  servants  ?  Have  you  not 
daily  infirmities,  both  in  yourselves  and  families  to  be  healed  ?  Are 
you  not  daily  subject  to  dangers  and  temptations  :  and  do  not  you 
daily  sin  against  God  1  Is  it  not  necessary  then,  that  you  daily  pray 
unto  God  for  the  supply  of  all  your  wants,  for  the  healing  of  all 
your  infirmities,  for  the  preventing  the  dangers  you  are  daily  sub- 
ject unto,  for  the  strengthening  you  against  all  your  temptations, 
for  the  pardoning  of  all  your  sins  ?  Surely  our  daily  wants,  our 
daily  infirmities,  our  daily  dangers,  our  daily  temptations,  and  our 
daily  sins,  do  all  call  upon  us  daily  for  prayers. 
2.  Q.  How  often  in  each  day  are  we  bound  to  pray  ? 

2.  A.  Twice  at  least ;  namely,  Morning  and  Evening.  This 
is  commended  unto  us  by  the  morning  and  evening  sacrifice  under 
the  Jaw,  which  we  find  given  in  command  unto  the  Jews,  Exod. 
xxix.  38,  39.  And  are  not  Christians  under  the  gospel,  as  well 
as  those  under  the  law,  obliged  to  offer  up  their  morning  and  even- 
ing sacrifice  ?  The  day  must  be  begun  with  our  prayers,  and  ended 
with  them.  We  must  begin  the  day  with  prayer,  to  crave  a  bles- 
sing at  God's  hand  upon  those  things  which  we  take  in  hand.  For, 
can  any  Christian  expect  God's  blessing  upon  his  pains  and  endea- 
vours without  prayer  ?  And  we  must  end  the  day  with  God,  to 
crave  pardon  for  the  sins  committed  in  the  former  part  thereof; 
and  to  give  him  thanks  as  for  his  manifold  favours  and  blessings, 
so,  especially,  for  the  mercies  of  the  day :  and  also  to  commend 
ourselves  to  God  the  night  following.  How  dare  any  lie  down 
in  their  beds,  before  they  have,  by  prayer,  commended  themselves 
unto  God,  and  begged  the  pardon  of  their  sins  ?  Certainly,  it 
were  less  danger  to  lie:in  a  bed  of  snakes,  than  to  lie  down  in  our 
feather  beds  with  our  sins  unpardoned :  for,  if  God  should  take 
us  out  of  the  world  that  night,  how  sad  would  our  case  be  1  haply 
we  might  awake  with  hell-flames  about  our  ears.  Therefore,  let 
us  not  fail,  before  we  go  into  our  beds,  to  offer  up  our  evening 
sacrifice  of  prayer  and  praise  unto  God. 

3.  Q.  What  time  in  the  morning  and  evening  is  fittest  for  the 
performance  of  secret  prayer  ? 

A.  For  this  no  certain  rule  can  be  prescribed,  in  regard  of  the 
several  occasions  which  may  fall  out,  and  by  reason  of  age,  sick- 
ness,  and  the  like,  in  the  persons  praying.  But  it  were  to  be  wish- 
ed', that  the  morning  sacrifice  (if  possibly)  may  be  betimes  in  the 
morning,  that  our  secret  devotions  may  be  performed  so  soon  as- 
we  are  ready,  before  we  fall  upon  any  worldly  business  :  for  other- 
wise, we  shall  find  it  much  harder  to  keep  the  world  out  of  our 
heads,  and  our  hearts  close  unto  the  duty  ;  and  indeed,  the  soon- 
er, the  better :  for,  both  reason  and  experience  do  teach  us,  that, 
in  the  morning  our  memories  and  senses  are  the  quickest,  and  all 
the  faculties  of  our  souls  at  their  best :  and,  it  were  to  be  wished, 
that  the  evening  sacrifice  may  be  before  supper,  in  regard,  that 

18 


138  Objections  against  Prayer  answered* 

afterwards  we  are  generally  more  heavy  and  sleepy,  and  will  find 
it  more  difficult  to  keep  our  hearts  and  spirits  in  the  duty. 

Having  thus  resolved  the  Questions,  come  we  now  to  the  ob- 
jections raised  by  divers,  both  against  secret  and  family  prayer. 

Obj.  1.  Some  are  apt  to  object  and  say,  They  are  convinced 
of  the  necessity  of  praying  in  secret,  but  they  are  altogether  una- 
ble, they  know  not  how  to  perform  it. 

Answ.  I  would  advise  such,  rather  to  read  some  set-form  of 
prayer,  than  altogether  to  omit  the  duty  ;  to  use  crutches  till  they 
are  able  to  go  alone  ;  only  do  not  content  yourselves  therewith, 
but  labour  in  your  own  words  to  pour  out  your  souls  unto  God  in 
prayer.     For  your  better  help  therein,  take  these  directions* 

1.  Carefully  observe  the  prayers  of  others,  their  order  and 
method. 

2.  Study  thine  own  heart,  look  back  into  thy  life,  call  to  mind 
thy  sins  past,  with  the  aggravating  circumstances  of  them  :  And, 
withal,  consider  thy  spiritual  wants,  and  take  notice  of  the  parti- 
cular blessings  God  bestoweth  on  thee  ;  and  put  thyself  upon  the 
duty  of  prayer.  Confess  thy  sins  unto  God,  beg  the  pardon  of 
them,  be  earnest  for  such  graces  as  thou  standest  in  need  of ;  like- 
wise, bless  God  for  his  manifold  mercies,  and  forget  not  to  im- 
plore the  assistance  of  his  Spirit  to  enable  thee  to  the  duty.  By 
using  and  exercising  that  small  ability  to  pray,  which  thou  hast, 
thou  shalt  increase  it,  and  grow  more  able  to  do  it  with  comfort. 
Haply,  thou  canst  not  pray  with  such  apt  words  and  expressions 
as  some  others  do,  but  let  not  that  discourage  thee,  God  regards 
not  so  much  the  expressions  of  thy  tongue,  as  the  sincerity  of  thine 
heart,  and  earnestness  of  affections. 

Obj.  2.  Others  object  and  say,  The  house  in  which  I  live  is  so 
small,  and  so  full,  that  I  cannot  find  any  convenient  place  to  re- 
tire into. 

Answ.  1.  Thou  canst  find  a  place  to  commit  sin  so  secretly, 
that  none  can  see  thee,  and  hadst  thou  as  great  a  desire  to  pray 
in  secret,  thou  wouldst  find  a  convenient  place  for  the  same. 

2.  Though  thou  canst  not  find  a  convenient  place  in  the  house, 
yet  is  there  no  out-house,  nor  garden,  nor  field,  into  which  thou 
mayest  withdraw  thyself?  Isaac,  we  read,  went  out  into  the  field, 
to  meditate  and  pray  ;  Peter,  to  the  top  of  the  house  ;  and,  cer- 
tainly, didst  thou  take  delight  in  conversing  with  God  in  secret, 
thou  wouldst  find  some  convenient  place,  either  within  doors,  or 
without. 

Obj.  3.  Others  plead  the  multitude  of  their  businesses,  as  an 
excuse  sometimes  to  put  oft' the  duty  of  prayer. 

Answ.  1.  The  more  and  greater  thy  businesses  are,  the  more 
and  greater  need  thou  hast  of  prayer,  for  the  obtaining  God's  bles- 
sing thereon  ;  without  which,  all  thy  pains  and  endeavours  may 
signify  little,  yea,  prove  successless.     Assure  thyself,  that  the 


Of  Ejaculatory  Prayers,  139 

time  spent  in  praying  will  prove  no  lett,  but  rather  a  great  further- 
ance to  thy  business.  O  that  such  worldlings  would  seriously 
consider  that  expression  of  our  Saviour,  Mark  viii.  36. '  Whatsnall 
it  profit  a  man,  to  gain  the  whole  world,  and  lose  his  own  soul  ?' 

2.  Dost  thou  put  off  prayer  for  the  multitude  of  worldly  busi- 
nesses, thereby  to  encrease  thy  wealth  ?  Know,  that  the  wealth 
is  cursed  which  is  thus  gotten  :  that  substance  which  is  the  price 
of  prayer,  (may  for  aught  thou  knowest)  be  tit  e  price  of  blood. 

3.  What  business  canst  thou  have  of  greater  importance,  than 
the  glorifying  of  God,  and  saving  of  thy  soul  ?  For  shame  then, 
let  not  these  things,  which  concern  thy  spiritual  estate  here,  and 
everlasting  happiness  hereafter ;  give  way  to  thy  worldly  busi- 
nesses ;  rather  borrow  time  from  them  than  omit  that  necessary 
duty  of  prayer. 


CHAP.  III. 

Of  Ejaculatory  Prayer, 

BESIDES  thy  solemn  morning  prayer  ;  it  will  be  good  to 
send  up  ejaculatory  prayers,  and  praises  unto  God,  and  that  fre- 
quently upon  all  occasions. 

By  ejaculatory  prayers,  and  praises,  I  mean,  the  sudden  lifting 
up  of  thine  heart  unto  God  upon  some  present  occasion,  either  in 
way  of  petition,  or  thanksgiving. 

Which  kind  of  praying,  we  find  commanded  under  those  gene- 
ral, precepts  of,  Praying  always,  and  praying  without  ceasing,  Luke 
xviii.  1.  1  Thess.  v.  17.  The  meaning  whereof  is  not,  that  thou 
shouldst  wholly  and  only  attend  on  prayei',  so  as  to  neglect  the 
word,  and  other  duties  of  piety,  or  the  ordinary  works  of  thy  cal- 
ling ;  but  that  besides  thine  ordinary  and  set-times  of  prayer,  thou 
shouldst  have  a  praying-frame  of  spirit,  be  ready  upon  all  occa- 
sions to  lift  up  thine  heart  unto  God  in  some  short  ejaculations. 
And,  therefore,  it  is  observable,  that  in  Eph.  vi.  18.  where  the 
Apostle  adviseth  to  pray  always  ;  in  the  original  it  is  not  en  panti 
chrono,  in  every  particular  time,  but  en  panti  carlo,  in  every  fit 
season;  that  is,  when  any  just  occasion  or  opportunity  is  offered 
and  so  often  as  the  Spirit  of  God  moveth. 

For  the  more  profitable  pressing  of  this  kind  of  prayer  I  shall, 

1.  Give  you  some  motives,  to  quicken  you  up  to  a  frequent 
performance  thereof. 

2.  Add  some  cautions. 

The  motives  may  be  taken,  first,  from  the  necessity  of  these 
ejaculatory  prayers,  and  that, 

1,  In  regard  of  the  sudden  dangers  and  plunges  whereunto  the 


IAQ  Of  Ejaculatory  Prayers, 

people  of  God  are  many  times  brought,  which  will  not  afford 
time  for  continued  prayer. 

2.  In  regard  of  the  manifold  slips  and  infirmities  of  the  people 
of  God,  which  put  them  upon  praying  for  the  pardon  and  for- 
giveness of  them.  So  soon  as  David  came  to  a  sight  and  sense  of 
liis  sin,  in  numbering  of  the  people,  he  presently  breaks  forth  into 
this  ejaculatory  prayer,  '  I  have  sinned  greatly  in  that  I  have  done ; 
and  now  I  beseech  thee,  O  Lord,  take  away  the  iniquity  of  thy 
servant,  for  I  have  done  very  foolishly,'  2  Sam. 

3.  In  regard  of  the  frequent  working  and  stirring  of  corruption 
in  the  hearts  of  God's  children.  Many  wanton  lustful  thoughts, 
many  atheistical  and  blasphemous  thoughts  are  apt  to  arise  in  their 
hearts,  which  call  for  their  sudden  ejaculatory  prayers  to  God  for 
power  and  strength,  for  the  suppressing  and  keeping  them  down  : 
and,  indeed,  they  are  often  found  very  effectual  for  the  quench- 
ing of  lustful  thoughts,  and  for  the  driving  away  atheistical  and 
blasphemous  thoughts  out  of  the  heart, 

4.  In  regard  of  the  manifold  mercies,  blessings  and  deliveran- 
ces, which  unexpectedly  we  receive  from  God  ;  there  is  a  frequent 
occasion  of  ejaculatory  praises  and  thanksgiving  unto  him  :  and 
also,  for  many  remarkable  passages  of  his  providence  towards  us, 
in  ordering  things  most  fitly  and  seasonably  for  our  good,  even 
beyond  our  expectation:  and,  also,  for  God's  blessing  upon  us, 
in  our  ordinary  businesses,  and  employments. 

II.  A  second  motive  may  be  taken  from  the  utility  of  ejaculatory 
prayers,  which  appeareth. 

1.  '  From  God's  gracious  acception,  and  remuneration  of  the 
same,  whereof  the  scripture  giveth  abundant,  instances,  and  exam- 
ples ;'  as,  of  David's  ejaculatory  prayer  against  Ahithophel,  That 
God  would  turn  his  counsel  into  foolishness,  was  graciously  ac- 
cepted, and  granted,  in  defeating  the  same,  2  Sain.  xvii.  14.  The 
like  we  read  of  Nehemiah's  ejaculatory  prayer  unto  God,  to  incline 
the  heart  of  the  king  to  grant  his  request ;  which  v/as  graciously 
heard,  and  answered  :  so  also,  the  poor  penitent  thief's  ejaculatory 
prayer  unto  Christ,  '  Lord,  remember  mc  when  thou  comest  into 
thy  kingdom,'  was  graciously  accepted,  and  answered  by  Chris!, 
i  This  day  shalt  thou  be  with  me  in  paradise.1  lie  did  but  desire 
Christ  to  remember  him  when  he  came  into  his  kingdom,  and 
Christ  tells  him,  he  should  forthwith  go  with  him  into  his  kingdom- 
granting  to  him  more  than  he  did  desire.  Holy  ejaculations  are 
the  spiritual  breathings  of  a  gracious  heart,  which,  as  they  are 
very  pleasing  unto  God,  so  exceedingly  advantageous  unto 
Christians :  for,  though  they  are  very  short,  and  sudden,  yet 
seldom  do  they  return  empty. 

2.  <  These  ejaculatory  prayers  are  a  special  means  for  the  im- 
proving of  every  opportunity  and  occurrence  of  providence  to  thy 
spiritual  advantage.'  When  thou  observest  any  providence  of  God 


Of  reading  the  Scriptures  in  private.  141 

working  to  thy  good  (as  a  wise  Christian  cannot  but  observe  many) 
if  thou  dost  then  lift  up  thine  heart  in  some  ejaculatory  admiration 
and  thanksgiving  unto  God  for  the  same,  thou  wouldst  much  more 
improve  them  to  a  spiritual  advantage,  than  now  thou  dost,, 
through  a  careless  neglect  thereof. 

Herein  be  careful  to  observe  these  two  cautions. 

1.  Content  not  thyself  with  these  ejaculatory  prayers  and 
praises,  as  if  they  were  sufficient  at  thy  lying  down,  and  rising  up ; 
and  that  thou  needest  not  to  trouble  thyself  with  any  longer  pray- 
ers. Oh  !  let  not  thy  ejaculatory  prayers  justle  out  either  thy 
closet,  or  family-prayers  :  but,  as  God,  in  his  word,  require th  the 
one,  as  well  as  the  other,  do  thou  make  conscience  of  each,  and 
everyone  of  them,  in  their  time  and  place. 

2.  Beware  of  formal  and  profane  ejaculations,  which  come 
from  the  lip,  but  not  from  the  heart,  as  good  Lord,  and,  good  God, 
or,  the  Lord  bless  me  ;  and,  Lord,  have  mercy  upon  me,  with  such 
like  ;  which  can  be  no  better  than  a  taking  the  name  of  God  in 
vain,  in  that  they  are  uttered  customarily  in  a  way  of  form,  merely 
from  the  teeth  outward ;  for  which,  without  true  and  unfeigned 
repentance,  God  will  not  hold  thee  guiltless. 


CHAP.  IV. 

Of  reading  the  Scriptures  in  private. 

ANOTHER  duty  to  be  performed  alone,  is,  '  reading  the 
scriptures.'  And,  indeed,  the  word  and  prayer  should  go  hand 
in  hand  together,  as  the  Christian's  daily  exercise ;  '  For,  every 
thing  is  sanctified  by  the  word  of  God,  and  prayer,'  1  Tim.  iv.  5. 

Appoint,  therefore,  some  set  time  in  every  day  for  reading  the 
word :  the  morning  is  the  freest,  when  our  spirits  and  wits  are 
freshest.  By  reading  three  chapters  a  day,  the  whole  Bible  may 
be  read  over  in  a  year,  But  I  would  not  so  strictly  tie  any  to 
this,  as  still  to  go  on  in  reading  some  part  of  the  scriptures  eve- 
ry day.  And,  if  extraordinary  occasion  hinder  thine  ordinary 
task,  double  it  another  time;  for,  by  the  holy  scriptures  only, 
we  may  attain  to  the  knowledge  of  the  whole  will  of  God. 

This  duty,  therefore,  Christ  presseth  upon  all,  and  that  with" 
all  care  and  diligence,  John  v.  39.  where  he  commandeth  us  to 
'  search  the  scriptures.'  .The  word  in  the  original,  ereunate,  trans- 
lated search,  signifieth,  '  with  great  diligence  and  industry  to  ex- 
ercise ourselves  in  the  scriptures,  and  to  search  after  the  true  mean- 
ing thereof,  even  as  worldly  men  do  search  in  mines  for  gold  and 
silver,'  which  we  should  the  rather  do,  because  every  sentence, 
syllable;  letter  and  title  in  the  holy  scriptures  is  of  weight. 


142  Of  reading  flie  Scriptures  in  private. 

And,  as  this  duty  is  commanded  by  our  Saviour,  so,  we  find 
it  commended  to  us  by  the  practice  of  the  saints,  and  people  of 
God  ;  How  did  David  exercise  himself  in  the  word  ?  as  appear- 
eth  by  his  own  expression :  '  Thy  testimonies,'  saith  he,  '  are 
my  delight,  and  my  counsellors,'  Psalm  cxix.  24.  and  the  Be- 
reans,  we  read,  are  commended  '  for  searching  the  scriptures 
daily,'  Acts  xvii.  1 1 .  and  the  apostle  St.  Paul  sets  it  down  by 
way  of  commendation  of  Timothy,  '  That  from  a  child  he  had 
known  the  holy  scriptures,  which  were  able  to  make  him  wise 
unto  salvation,'  2  Tim.  iii.  15.  and  the  Psalmist  makes  it  the 
note  of  a  blessed  man,  '  To  delight  in  the  law  of  the  Lord,  and 
therein  to  meditate  every  day.' 

For  the  more  profitable  pressing  this  duty,  I  shall 

I.  Give  you  some  Rules  and  Directions  to  be  observed. 

1.  Before  the  reading  of  the  scriptures. 

2.  In  reading  of  them. 

3.  After  the  reading  of  them. 

II.  Give  you  some  Motives  to  quicken  you  to  a  frequent  read- 
ing of  them. 

The  Rules  and  Directions  to  be  observed  before  reading  are 
these, 

1 .  '  Handling  it  with  all  holy  reverence,  as  in  the  sight  and 
presence  of  God,  believing  it  to  be  the  word  of  God,  written  by 
holy  men,  as  they  were  moved  and  inspired  by  the  Holy  Ghost,' 
1  Pet.  i.  21.  When,  therefore,  thou  settest  thyself  to  read  the 
word,  say  to  thyself,  '  I  will  hearken  what  the  Lord  will  speak 
unto  me  therein.' 

2.  '  Quicken  and  rouse  up  thyself  to  all  possible  attention  in 
reading  of  the  word.'  As  children  will  rouse  up  themselves  at 
the  reading  of  their  father's  will,  out  of  an  expectation  of  some 
portion  or  legacy  bequeathed  them  therein  by  their  father ;  so, 
oughtest  thou  to  rouse  up  thyself  upon  the  reading  of  the  word  ; 
in  regard  of  the  many  rich  and  precious  legacies,  which  our 
Saviour  hath  bequeathed  to  thee  in  that  last  will  and  testament 
of  his,  sealed  with  his  blood. 

3.  '  Lift  up  thine  heart  in  prayer  unto  God,  as  for  the  spirit 
of  illumination,  to  open  the  eyes  of  thine  understanding,  that 
thou  mayest  rightly  conceive  his  word,  so,  for  wisdom  to  apply, 
memory  to  retain,  faith  to  believe,  and  grace  to  practise,  what 
thou  shalt  read.' 

II.  The  rules  and  directions  to  be  observed  in  reading  of  the 
word,  are  these : 

1.  '  Read  the  holy  lives  and  actions  of  God's  children,  not 
only  as  matters  of  history,  but  as  patterns  of  imitation  ;'  for  this 
end  are  they  recorded  unto  us,  as  St.  Paul  testifieth,  Rom.  xv.  4. 
'  Whatsoever  things  Avere  written  aforetime,  were  written  for  our 
learning.'     But  that  you  err  not  in  this  particular,  know,  that  in 


Of  reading  the  Scriptures  hi  private.  143 

matters  extraordinary,  temporary,  and  sinful,  the  practice  of  God's 
saints  is  not  to  be  a  pattern  for  us  ;  but  in  all  general  holy  duties, 
and  in  such  particular  duties  as  belong  to  thy  place  and  calling, 
thou  art  to  set  them  before  thine  eyes,  and  to  tread  in  their  steps. 
Therefore,  when  thou  readest  of  Noah's  uprightness,  of  Abra- 
ham's faith,  of  Moses's  meekness,  of  David's  devotions,  of  Job's 
patience,  of  Josiah's  zeal,  of  Peter's  and  John's  boldness  in 
Christ's  cause,  of  Paul's  labours,  of  other  virtues  of  the  ancient 
saints,  labour  to  adorn  thy  profession  with  those  graces,  and  orna- 
ments, and  to  be  inwardly  and  outwardly  endued  with  like  virtues. 

2.  '  In  reading  the  promises  and  threatenings,  the  exhortations 
and  admonitions,  and  other  parts  of  the  scripture,  so  apply  them 
to  thyself,  as  if  God  by  name  had  delivered  the  same  unto  thee  ;' 
whereby  the  word  will  become  very  profitable  unto  thee :  for, 
thus  will  promises  to  others  encourage  thee,  threatenings  against 
others  restrain  thee  from  sin ;  exhortations  to  others,  stir  thee 
up  to  thy  duty,  and  admonitions  to  others,  make  thee  wary. 
Yea,  thus,  whatsoever  things  were  written  aforetime,  will  prove 
good  instructions  to  thee. 

III.  Rules  to  be  observed  after  the  reading  of  the  word. 

1.  •  Seriously  meditate  of  what  thou  hast  read,  that  so  thou 
mayest  better  remember,  and  understand  the  same  ;'  for  medita- 
tion is  a  special  means  to  help  as  our  memory,  so  our  understand- 
ing, '  I  have  more  understanding  than  my  teachers,'  saith  David. 
Mark  his  reason,  '  because  thy  testimonies  are  my  meditation,' 
Ps.  cxix.  99.  And  indeed,  how  is  it  possible  that  the  word  thou 
readest  should  do  thee  good,  when  thou  never  thinkest  of  it  after 
thou  hast  read  it  ? 

2.  '  Labour  to  work  something  of  that  thou  hast  read  upon 
thine  heart,'  and  give  not  over  till  thou  hast  found  the  affections 
of  thy  soul  warmed  thereby. 

To  quicken  you  up  to  a  frequent  reading  of  the  scriptures,  con- 
sider these  motives. 

1.  The  first  may  be  taken  from  those  treasures  that  are  con- 
tained therein  ;  such  treasures  as  men  never  heard  of.  The  sub- 
ject matter  of  the  word,  are  such  mysteries  as  were  hidden  in 
God,  and  by  his  Spirit  revealed  unto  men,  All  the  abstruse 
learning,  and  mysteries  of  other  books  and  writings,  are  but  straw 
and  stubble,  yea,  dross  and  dung,  in  comparison  of  the  precious 
pearls  in  this. 

Such  things  are  revealed  in  the  scriptures,  as  the  very  angels 
were  desirous  to  knoAV,  and  learn  out  of  them  ;  as  the  Apostle 
St.  Peter  expresses  it,  1  Pet.  i,  12.  Which  things  the  angels  desire 
to  look  into.  If  we  respect  the  truth  of  matters  we  search  into,  the 
scripture  is  a  word  of  truth.  If  antiquity ;  none  comparable  there- 
unto ;  for,  it  beginneth  with  the  beginning  of  the  world.  If  his- 
tory, all  the  books  in  the  world  besides,  cannot  afford  such  store 


1 44  Of  Christian  Watchfulness. 

of  strange  and  admirable  histories :  as  of  the  deluge,  of  the  de- 
struction of  Sodom,  of  God's  bringing  his  people  out  of  Egypt, 
and  settling  them  in  Canaan.  If  profitable  matter ;  no  writings 
can  afford  more  than  the  scriptures,  which  alone  declare  what  is 
truly  profitable  and  most  advantageous  to  our  best  good,  our  spi- 
ritual welfare.  They  shew  us,  as  what  is  the  true  riches,  and 
true  honour ;  so  likewise  the  means  how  to  attain  thereunto.  Yea, 
as  there  is  a  more  excellent  appearance  of  the  Spirit  of  God  in 
the  holy  scriptures,  than  in  any  other  book  ;  so  it  hath  more  pow- 
er and  fitness  to  convey  the  Spirit,  and  make  us  spiritual,  by  im- 
printing itself  upon  our  hearts.  As  there  is  more  of  God  in  it,  so 
it  will  acquaint  us  more  with  God,  and  bring  us  nearer  unto  him, 
and  make  the  reader  more  divine. 

2.  '  Another  motive  may  be  taken  from  the  many  secret  and 
•precious  promises  which  are  scattered  up  and  down  in  the  word.' 
For,  as  there  is  not  a  condition  into  which  a  child  of  God  can  fall, 
(but  there  is  a  direction  and  rule  in  the  word,  in  some  measure 
jsuitable  thereunto  ;  so  there  is  not  an  affliction  into  which  a  child 
jof  God  can  fall,  but  there  is  a  promise  in  the  word,  in  some  mea- 
,'sure  suitable  thereunto.  God  hath  opened  his  heart  unto  us  in 
the  word,  and  reached  out  many  sweet  and  gracious  promises  for 
us  to  lay  hold  on,  and  whereon  to  stay  ourselves  in  our  several 
straits  and  exigencies.  To  the  burdened  we  find  God  hath  pro- 
mised ease  and  rest,  Mat.  xi.  23.  Comfort  to  those  who  mourn. 
Mat.  v.  4.  Assistance  and  deliverance  to  them  who  are  tempted. 
1  Cor.  x.  13.  Yea,  many  promises  hath  God  made  of  preser- 
vation and  protection  from  evil ;  of  a  comfortable  supply  of  all 
blessings,  both  temporal  and  spiritual,  which  by  faith  we  may  and 
ought  to  apply  unto  ourselves. 


CHAP.  V. 

Of  Christian  Watchfulness 

DO  not  think,  that  having  saluted  God  by  prayer,  and  read- 
ing his  word  in  the  morning,  thou  mayest  take  thy  leave  of  him  all 
the  day  after :  but  second  thy  prayers,  and  reading,  with  Chris- 
tian watchfulness  ;  which  is  a  duty  incumbent  upon  all,  being  much 
pressed  upon  us  in  scripture. 

For  the  profitable  handling  whereof,  I  shall  shew  you. 

1.  The  nature  of  Christian  watchfulness. 

2.  The  necessity. 

3.  The  extent  thereof,  or  the  particulars  wherein  wc  are  to 
manifest  the  same. 

I.  '  For  the  nature  of  Christian  watchfulness  :'  it  is  an  heedful 


Of  Christian  Watchfulness i  tjjfr 

observation  of  ourselves  in  all  things,  and  a  diligent  circumspec- 
tion over  all  our  ways,  courses,  and  actions,  that  we  may  not  dis- 
please God  in  any  thing,  but  rather  please  him  in  all  things. 

II.  The  necessity  of  which  duty  appeareth, 

1.  From  the  watchfulness  of  our  common  adversary  the  devil  i 
for,  as  the  Apostle  Peter  speaketh,  1  Pet.  v.  8.  '  Your  adversary 
the  devil,  as  a  roaring  lion,  walketh  about  seeking  whom  he  may 
devour  ;  therefore  be  watchful.'  Every  word,  as  it  is  of  special 
weight,  so  it  contains  a  special  argument  unto  Christian  watch- 
fulness. 

1 .  He  is  your  adversary,  who  will  do  you  all  the  mischief  that 
he  can  ;  therefore,  be  watchful. 

2.  He  is  set  forth  by  his  name,  devil  /  which  declares  him  to 
be  an  accuser,  and  one  that  seeketh  all  the  advantages  that  he  can 
against  you  ;  therefore,  be  watchful. 

3.  He  is  set  forth  by  his  cruelly,  being  termed  a  lion,  yea,  and 
a  roaring  lion,  which  addeth  terror  to  his  cruelty  ;  therefore,  you 
have  reason  to  be  watchful  against  him. 

4.  He  is  here  set  forth  by  his  sedulity  and  pains-taking  ;  he  walk- 
eth about,  he  sits  not  still,  but  is  restless  to  do  mischief;  therefore, 
be  watchful. 

5.  He  is  here  set  forth  by  his  craftiness  ;  seeking,  that  is,  eve- 
ry where  prying  for  his  own  advantage  ;  therefore,  be  the  more 
watchful. 

6.  By  his  malicious  end  and  intent,  which  is  the  destruction  of 
men's  souls  ;  for,  he  walketh  about,  seeking  whom  he  may  devour. 
Having  therefore  such  an  adversary  as  the  devil,  who  is  both  cruel, 
crafty,  and  malicious,  it  concerneth  us  to  be  watchful  over  ourselves. 

II..  Besides  this  foreign  adversary,  there  is  hostis  domisticus,  an 
inward  enemy.  Every  man  carries  an  enemy  in  his  bosom,  which 
is  his  corrupt  heart,  that  is  no  less  diligent,  and  more  dangerous 
than  the  devil,  and  that  appeareth  in  two  respects  especially. 

1.  Though  there  be  a  continual  enmity  between  the  devil  ancl 
us,  yet  we  are  not  in  continual  fight ;  whereas  there  is  a  continual 
combat  and  fight  between  the  flesh  and  us  :  '  For,  the  flesh  lust- 
eth  against  the  spirit,  and  the  spirit  against  the  flesh,  Gal.  v.  17. 
so  that  ye  cannot  do  the  things  that  ye  would.' 

2.  The  devil  himself  could  not  much  hurt  us,  without  the  assis- 
tance and  concurrence  of  our  corrupt  hearts.  Suaderc  fy  solid- 
tare  potest,  cogere  omnino  non  potest,  Aug.  Horn.  12.  '  He  may  per- 
suade and  solicit  us,  but  he  cannot  compel  us  thereunto.'  Did 
not  our  own  corrupt  hearts  consent  unto  sin,  the  devil  could  little 
prevail  with  us  :  whereas  our  corrupt  hearts  are  able  to  hurt  usy 
without  any  assistance  or  concurrence  of  the  devil.  There  is  de- 
vil enough  in  the  heart  of  every  one  of  us,  to  delude  and  destroy' 
us,  without  the  help  of  any  other  devil.  Having,  therefore,  such 
a  dangerous  adversary  as  the  devil  without  us.  and  a  more  dan~ 

19 


146  Of  Watchfulness  over  Cur  Thoughts. 

gerous  enemy  within  us,  viz.  our  corrupt  heart,  good  cause  have 
we  to  put  in  practice  this  duty  of  spiritual  watchfulness. 

III.  For  the  extent  of  this  duty,  the  Apostle  sets  it  down  in  ge- 
neral terras,  Watch  thou  in  all  things,  2  Tim.  iv.  5.  Which  I  shall 
branch  into  several  particulars. 

1.  Over  thy  thoughts,  words,  and  actions. 

2.  Against  sin  in  general,  and  the  several  kinds  thereof. 


Of  Watchfulness  oxer  our  Thought?, 

THOU  must  be  watchful  over  thy  thoughts,  that  vain  thoughts 
may  not  lodge  in  thine  heart,  Jer.  iv.  14.  They  arise  from  within 
us  as  naturally  as  sparks  from  the  fire  ;  and  they  follow  us  con- 
tinually in  every  place,  and  in  every  service.  If  the  thoughts  of 
many  were  exposed  to  the  view  of  beholders,  what  worldliness 
and  covetousness,  what  pride,  what  wantonness  and  uncleanness 
would  appear  in  many  adorned  sepulchres  1  for  the  more  profita- 
ble pressing  this  duty,  I  shall, 

1.  Give  you  some  motives  to  quicken  you- up  thereunto. 

2.  Some  directions  and  helps  thereunto. 

For  motives.  First,  Consider,  that  wanton,  proud  and  wicked 
thoughts,  though  they  break  not  forth  into  acts,  yet  are  they  actual 
sins.  Thoughts,  though  they  are  inward,  yet  are  they  the  acts 
of  the  soul ;  and  in  that  they  are  evil,  they  are  sinful.  Observa- 
ble is  that  of  Peter  to  Simon  Magus,  Acts  viii.  22.  '  Repent,  if 
peradventure  the  thoughts  of  thine  heart  may  be  forgiven  thee  ;' 
as  if  his  evil  thoughts  had  been  a  greater  sin,  than  all  his  other 
wickedness. 

2.  Evil  thoughts  are  not  only  sinful  in  themselves,  but  they 
are  likewise  the  cause  of  all  sins,  the  pander  of  all  other  lusts  ; 
for  when  lust  hath  conceived,  it  bringcth  forth  sin,  James  i.  15. 
Lustful  thoughts  being  conceived  in  the  heart,  they  soon  bring 
forth  sin,  breaking  forth  into  all  acts  offilthiness  and  uncleanness. 

3.  '  Consider,  that  the  Lord  doth  as  strictly  observe  all  inward 
sinful  thoughts,  as  he  doth  the  outward  acts  of  sin.'  He  is  om- 
niscient and  knoweth  all  things  ;  yea,  he  is  the  tryer  and  searcher 
of  our  hearts,  and  so  is  privy  to  every  vain  and  wicked,  to  every 
vain  and  ambitious  thought  in  our  hearts,  howsoever  men  discern 
them  not ;  yet  the  Lord  doth,  Psal.  exxxix.  2.  saith  David, '  Thou 
knowest  my  thoughts  afar  off;'  that  is,  God,  though  far  off  in  the 
heavens,  yet  so  far  understandeth  all  things,  that  our  very  thoughts 
are  known  to  him  ;  or  else  our  thoughts  while  they  are  afar  off, 
before  they  come  to  be  expressly  conceived,  are  known  to  him. 


Of  Watchfulness  over  our  Thoughts,  147 

4.  '  Consider  that  by  our  thoughts  especially  will  the  Lord 
judge  us  at  the  last  day,'  Rom.  ii.  16  '  God  hath  appointed  a  day 
wherein  he  will  judge  the  secrets  of  men  by  Jesus  Christ ;'  where 
by  secrets  of  men  maybe  meant,  as  their  outward  sins  secretly 
committed,  so  also  the  inward  secret  thoughts  of  their  hearts ; 
then  must  we  be  accountable  to  God  for  our  evil  thoughts,  as  well 
as  for  our  evil  works  ;  yea,  for  our  vain  and  idle  thoughts,  as  well 
as  for  our  vain  and  idle  words.  Then  the  swarms  of  our  vain, 
proud,  Avanton,  worldly  thoughts  shall  be  discovered,  and  laid 
open  to  our  eternal  shame  before  God,  angels,  and  men,  without 
true  and  unfeigned  repentance. 

5.  '  Evil  thoughts  without  sincere  repentance  will  sink  our  souls 
to  hell.'  Such  of  you  therefore  as  make  no  conscience  of  your 
thoughts,  but  delight  yourselves  in  vain,  wicked  thoughts,  and 
that  impenitently,  how  can  you  escape  the  A'engeance  of  hell  ? 

I  deny  not  but  the  best  men,  through  the  remainder  of  corrup- 
tion in  them,  are  subject  to  vain,  Avorldly,  Avanton,  and  ambitious 
thoughts  :  yea,  sometimes  to  blasphemous  and  atheistical  thoughts ; 
but  these  are  their  grief  and  their  burden  against  Avhich  ihey  strive, 
and  for  which  they  earnestly  beg  pardon,  and  therefore  shall  not 
be  laid  to  their  condemnation. 

Thus  you  see  the  scripture  makes  it  a  necessary  part  of  godli- 
ness  to  be  Avatchful  over  our  thoughts :  and  questionless  he  that 
is  not  godly  in  his  thoughts,  is  not  truly  godly  in  his  actions. 
Thoughts  sheAv  Avhat  a  man  is,  as  much  as  his  words  and  actions  ; 
'  For  as  he  thinketh  in  his  heart,  so  is  he,'  Prov.  xxiii.  7.  If 
therefore  thou  art  truly  watchful  over  thy  thoughts,  not  alloAving 
thyself  in  any  proud,  A\ranton,  Avicked  thought,  it  is  a  comfortable 
evidence  of  the  truth  of  grace  in  thee,  and  of  the  uprightness  and 
sincerity  of  thine  heart  to  God. 

The  helps  and  directions  are  these. 

1.  '  Be  sure  thou  do  not  make  too  much  of  these  vain  Avorldly, 
Avanton  thoughts,  which  do  either  arise  from  thine  own  corrupt 
heart,  or  are  cast  in  by  Satan.'  I  mean,  do  not  revolve  them  in 
thy  mind,  by  musing  and  meditating  on  them  with  delight ;  for  if 
so,  thou  art  in  danger  to  be  ensnared  by  them. 

2.  '  With  detestation  speedily  reject  them,  and  cast  them  out 
of  thine  heart.'  As  in  thy  judgment  thou  canst  not  but  condemn 
them  as  base  and  Avicked,  so  in  thy  affections  abhor  and  detest 
them,  yea,  reject  and  cast  them  away  as  abominable.  They  are 
easily  and  most  safely  resisted  in  their  entrance  ;  and  their  con- 
tinuance will  tend  to  thy  ruin. 

3.  '  So  soon  as  any  vain  and  wicked  thoughts  begin  to  arise  in 
Urine  heart,  fix  thy  meditation  upon  good  thoughts,  especially 
such  as  are  contrary  thereunto.'  Thus,  Avhen  vain  thoughts  be- 
gin to  arise  in  thine  heart,  strive  to  put  them  out,  by  fixing  thy 
meditation  upon  some  serious  matter.     When  earthly  Avorldly 


148  Of  Watchfulness  over  our  Words. 

thoughts  begin  to  stir,  fix  thy  meditation  upon  some  spiritual  ancjl 
heavenly  thoughts.  When  lustful  and  unclean  thoughts  begin  I© 
ax'ise,  fix  thy  meditation  upon  some  holy  and  heavenly  subject, 
think  of  the  excellency  and  necessity  of  holiness,  Without  which, 
no  man  shall  see  the  Lord,  Heb.  xii.  14. 

4.  '  Humble  thyself  for  all  thy  vain  and  wicked  thoughts  of 
what  sort  or  kind  soever,'  If  thou  hast  done  foolishly  in  lifting  up 
thyself,  or  if  thou  hast  thought  evil,  lay  thine  hand  upon  thy 
mouth.'  Prov.  xxx.  32.  that  is,  whether  thou  hast  done  foolishly 
or  thought  evil,  humble  thyself  before  God  for  the  same ;  which 
is  there  meant,  by  laying  thy  hand  upon  thy  mouth.  And,  know 
assuredly,  that  unless  thou  here  humble  thyself  unfeignedly  for  thy 
vain  and  sinful  thoughts,  thou  shalt  full  dearly  answer  for  them 
hereafter  at  that  dreadful  day  of  judgment,  when  all  the  thoughts 
of  thine  heart  shall  be  brought  to  light. 

5.  'Be  earnest  with  God  in  prayer,  that  he  would  be  pleased, 
as  to  suppress  and  keep  down  all  vain,  worldly,  wanton  thoughts 
from  rising  in  thine  heart ;  so,  that  he  would  rebuke  Satan,  and 
restrain  his  malice,  that  he  may  not  cast  his  hellish  thoughts  into 
thine  heart ;  or  at  least  that  he  would  enable  thee  to  quench  them 
at  tneir  first  entrance.  This  course  did  the  apostle  St.  Paul  take 
in  the  like  case  ;  2  Cor.  xii.  7,  8. 


CHAP.  VII. 

Of  Watchfulness  over  our  Word*. 

AS  thou  must  watch  over  thy  thoughts,  so  likewise  over  thy 
words,  Psal.  xxxiv,  13.  '  Keep  thy  tongue  from  evil,  and  thy  lips 
from  speaking  guile.'  What  the  Psalmist  commended  to  others, 
we  find  he  practised  himself,  Psal.  xxxix.  1 . '  I  said,  I  will  take 
heed  to  my  ways,  that  I  sin  not  with  my  tongue.'  If  David, 
whose  tongue  and  heart  were  continually  prepared  to  praise  the 
Lord,  resolved  with  himself  to  keep  a  strict  watch  over  his  tongue : 
how  much  more  ought  we,  who  are  apt  to  utter  so  many  vain  and 
idle,  yea,  wicked  and  profane  speeches  ?  For  your  help  therein,,, 
take  these  few  directions. 

1.  'Avoid  all  unchaste  speeches,  and  unsavoury  discourses, 
which  argue  a  corrupt  heart:'  For,  as  a  'good  man  out  of  the, 
good  treasure  of  his  heart,  bringeth  forth  that  which  is  good  :  so 
an  evil  man  out  of  the  evil  treasure  of  his  heart  bringeth  forth  that 
which  is  evil ;  for  of  the  abundance  of  the  heart  his  mouth  speak- 
eth,'  Luke  vi.  4,  5.  Hereupon  saith  the  apostle  James,  chap.  i.  26. 
'  If  any  man  seem  religious  and  refraineth  not  his  tongue,  that 
man's  religion  is  vain :'  implying  that  all  the  devotion  and  religion 


Of  Watchfulness  over  our  Words.  149 

that  such  an  one  pretends,  is  mere  vanity,  it  will  do  him  no  good, 
nor  stand  him  in  any  stead;  it  will  not  save  his  soul,  but  he  may 
go  to  hell  for  all  his  religion  and  profession  :  Therefore  saith  the 
apostle,  Eph  iv.  22.  '  Let  no  corrupt  communication  proceed  out 
of  your  mouths.' 

The  corrupt  speeches  we  ought  carefully  to  avoid,  are  of  seve- 
ral sorts,  which  may  be  reduced  to  these  heads. 

1 .  Unlawful  Swearing,  which  is  in  three  respects  especially. 

1 .  When  men  swear  falsely,  or,  as  we  speak,  forswear  them- 
selves.    2.  Impiously.     3.  Rashly. 

First,  they  who  swear  falsely,  whom  we  call  perjured  persons, 
are  such  as  confirm  any  thing  by  oath  against  their  knowledge,  or 
swear  to  any  thing  which  they  intend  not ;  or  intending  at  first  to 
do  it,  yet  afterwards  are  careless  and  negligent  in  the  perform- 
ance of  it. 

These  false  swearers  do  not  only  sin  themselves,  but  as  much 
as  in  them  is,  bring  God  in  compass  of  their  sin,  and  make  him 
partaker  thereof.  He  is  made  a  witness  and  an  approver  of  a 
lie,  and  therein  made  like  unto  the  devil,  who  is  the  father  of 
lies,  which  is  a  most  abominable  dishonour  done  to  the  Holy 
Name  of  God. 

2.  To  swear  impiously,  is  an  unlawful  oath,  either  in  regard 
of  the  matter,  or  of  the  form. 

An  impious  oath ;  in  respect  of  the  matter,  is  by  oath  to  bind  a 
man's  self  to  do  some  wicked  thing ;  as  those  Jews  who  bound 
themselves  with  an  oath  to  kill  Paul,  Acts  xxiii.  14.  And  Jezebel 
who  took  an  oath  to  slay  Elijah,  1  Kings  xix.  2.  This  kind  of 
oath  maketh  God  a  patron  and  approver  of  wickedness. 

•An  impious  oath ;  in  respect  of  the  form  of  it,  is,  when  we 
swear  by  other  things  besides  God's  holy  name,  as  by  any  crea- 
ture, as  Joseph  by  the  life  of  Pharaoh. 

3.  To  swear  rashly,  is  to  swear  lightly  and  frequently  in  our 
familiar  talk  and  discourse.  This,  though  it  be  a  common  and 
ordinary  sin,  indeed  too,  too  common  and  ordinary,  yet  it  is  a 
most  grievous  sin,  and  a  sin  that  crieth  loud  in  the  ears  of  God 
for  vengeance.     The  heinousness  of  this  sin  appeareth, 

1 .  '  In  that  God's  name  is  thereby  taken  in  vain,'  which  is  a 
direct  breach  of  the  third  commandment,  for  that  forbiddeth  us 
to  take  the  name  of  God  in  vain,  Exod.  xx.  7.  Now  then  is  God's 
name  taken  in  vain,  when  needlessly,  without  any  just  cause,  it 
is  used  by  any,  against  which  there  is  a  judgment  threatened  in 
the  next  words,  The  Lord  will  not  hold  him  guiltless  ;  that  is,  he 
shall  not  go  unpunished. 

2.  *  Swearing  in  our  ordinary  discourse  is  the  very  livery  of  the 
devil,  and  the  badge  of  profaneness,'  Eccl.  ix.  2.  Solomon  ma- 
keth it  a  sure  sign  of  a  godly  man,  to  fear  an  oath ;  and  of  a  wick- 
ed and  profane  person,  not  to  fear  an  oath,  to  make  no  conscience 


150  Of  Watchfulness  over  our  Words. 

of  it.  And  truly,  ordinary  swearing  may  well  be  a  badge  anel 
note  of  a  profane  person ;  for  such  an  one  will  make  little  or  no 
conscience  of  any  sin,  who  maketh  no  conscience  of  this  sin  of 
swearing,  which  is  so'  vain  and  unprofitable  a  sin ;  for  the  excuse 
whereof,  the  swearer  cannot  plead  any  outward  good ;  neither 
profit,  as  the  covetous  worldling ;  nor  honour  and  preferment,  as 
the  ambitious  person ;  nor  pleasure,  as  the  voluptuous ;  and  there- 
fore we  may  well  conclude,  that  he  who  makes  no  conscience  01 
swearing,  will  make  little  conscience  of  any  other  sin  ;  for,  he  that 
will  sin  for  nothing,  as  the  swearer  doth,  certainly  will  sin  for 
something ;  nay,  what  sin  will  not  he  commit  for  profit,  pleasure 
or  preferment,  who,  sticks  not  to  profane  the  holy  name  of  God 
for  nothing  ? 

II.  '  Another  kind  of  corrupt  speech,  is,  when  God's  holy  titles 
arc  upon  every  light  occasion  used,  and  so,  plainly  abused :?  Ag 
when  any  thing  suddenly  happens  out,  then  we  presently  say,  O 
Lord,  O  God,  O  Jesus.  Again  when  we  would  have  any  thing, 
then  we  are  apt  to  say,  for  God's  sake  do  this,  for  Christ's  sake  do 
that :  and  yet  with  no  reverence  do  we  think  of  God,  or  of  Jesus, 
if  we  think  of  them  at  all,  for  commonly  it  is  but  a  phrase  of 
course.  To  say  the  least  of  this,  it  is  a  direct  taking  of  God's 
name  in  vain,  and  so  maketh  us  liable  to  that  curse,  '  God  will 
not  hold  him  guiltless  that  taketh  his  name  in  vain.'  Exod.  xx.  7. 

III.  '  Imprecations  both  against  others  and  ourselves,  is  an- 
other kind  of  corrupt  speech.'  It  is  too  usual  with  many  to  make 
fearful  imprecations  both  against  others,  which  are  ill-beseeming 
Christians,  and  likewise  against  themselves,  wishing  some  great 
mischief  against  themselves,  to  confirm  their  speeches :  Mc- 
thinks  such  should  be  afraid  lest  God  in  judgment  should  hear 
thorn,  and  justly  cause  the  vengeance  they  call  for,  to  fall  upon 
themselves.  Let  such  remember  the  Jews,  who  cried  out,  His 
blood  be  upon  us  and  our  children  ;  and  from  that  day  to  this,  hath 
it  lain  heavily  upon  them. 

IV.  '  Unclean  and  unchaste  speeches.'  Some  men's  mouths 
are  always  full  of  them,  which  plainly  shewcth  the  pollution  of 
their  hearts,  and  how  their  minds,  are  wholly  set  on  lust. 

V.  '  Idle  and  vain  discourses  which  tend  to  no  good.'  Mat.  i. 
2,  38.  saith  our  Saviour,  '  Every  idle  word  that  men  shall  speak, 
they  shall  give  account  thereof  in  the  day  of  judgment ;'  not  only 
for 'filthy,  unclean  and  unchaste  speeches,  but  likewise  for  idle 
words,  yea,  for  every  idle  word.  And  therefore  how  doth  it 
concern  us  to  be  watchful  over  ourselves,  as  against  all  filthy 
and  unclean  speeches,  so  likewise  against  all  idle  words  ? 

These  are  the  kind  of  corrupt  speeches,  which  we  ought  the 
more  carefully  to  avoid,  in  regard  of  the  heinousness  of  them. 

II.  '  Accustom  yourselves  to  holy  conferences  and  good  commu- 
nication.'   It  is  not  sufficient  to  abstain  from  corrupt  communica- 


Of  Watchfulness  over  our  Words.  151 

lion,  except  you  accustom  yourselves  to  good  communication.  It 
is  a  good  and  gracious  speech  which  commendeth  a  good  and  a 
sound  heart :  even  as  'tis  good  fruit  which  commends  a  good  tree. 
Christians  ought  to  spend  that  time  in  serious  and  profitable  dis- 
courses, which  others  spend  in  vain  and  frothy  talk. 

III.  In  all  thy  conferences  forbear  to  speak  evil  of  others,  or 
whatsoever  may  tend  to  their  disgrace  or  disparagement.'  For  thou 
shalt  be  sure  to  find  others  that  will  be  as  ready  to  judge  and  speak 
evil  of  thee,  as  thou  hast  of  thy  brother ;  who  will  have  as  little 
care  of  thy  credit,  as  thou  hast  had  of  thy  brother's  ;  which  ar- 
gument our  Saviour  useth,  Matth.  vii.  1 .  '  Judge  not,  that  ye  be 
not  judged,  for  with  what  judgment  ye  judge,  ye  shall  be  judged, 
^nd  with  what  measure  you  mete,  it  shall  be  measured  to  you  again. 

IV.  '  Be  not  lavish  in  your  words,  but  sparing  in  your  speech.' 
James  i.  19.  '  Let  every  man  be  swift  to  hear,  slow  to  speak,'  we 
oftener  repent  of  our  speaking,  than  of  being  silent.  Trust  no  man 
with  that,  which,  if  ever  it  be  discovered,  may  greatly  prejudice 
thee;  for  he  who  is  now  a  friend,  may  hereafter  prove  an  enemy, 
and  discover  it ;  especially  reveal  no  secret  to  him,  whom  thou 
knowest  to  affect  others  more  than  thyself,  for  he  cannot  conceal 
it  from  them.  What  thou  wouldst  not  have  told  to  others,  tell 
no  body ;  for  if  thou  canst  not,  why  shouldst  thou  think  another 
will  conceal  what  concerns  thee  ? 

V. '  Be  well  advised  before  thou  speakest ;'  for  sometimes  many 
men's  tongues  do  ever-run,  and  outstrip  their  wits.  But  do  thou 
fore-think,  whether  that  thou  be  about  to  speak  be  suitable  and  sea- 
sonable, and  let  not  thy  tongue  run  before  thy  mind. 

VI.  '  Let  your  ordinary  speech  be  plain  ;  without  oaths,  and 
imprecations ;  yea,  without  all  vain  asseverations,  and  protesta- 
tions, Mat.  v.  37.  '  Let  your  communication,  be,  yea,  yea,  and 
nay,  nay  5'  that  is,  let  it  be  plain,  and  naked  :  for,  '  whatsoever 
is  more  than  these,'  that  is,  whatsoever  exceedeth  a  simple  af- 
firmation, or  negation,  '  cometh  of  evil :'  in  the  Greek  cc  iou 
pronerou,  that  is,  of  the  evil  one,  the  devil. 

VII.  '  In  all  your  conference  speak  nothing  but  the  truth,'  Eph. 
iv.  25.  'Wherefore  putting  away  all  lying,  speak  every  man- 
truth  with  his  neighbour.'  Though  lying  be  a  sin  common  among 
all  sorts  of  people,  not  only  children,  but  also  grown  men  and 
women,  as  in  their  ordinary  discourse,  so  especially  in  their 
trading ;  wherein  what  more  ordinary  than  lying  and  dissembling's  ? 
yet  is  it  a  most  heinous  sin,  as  will  appear  by  a  due  consideration 
of  these  particulars. 

1.  '  It  is  a  sin  against  knowledge  and  conscience,  it  cannot  ig- 
norantly  be  committed,  for  ignorance  is  against  the  nature  of  a 
lie  ;  the  word  in  Latin  to  lie,  is  as  much  as  '  to  speak  against  ones 
mind  and  knowledge,'  Me7itiri  est,  contra  m-entem  ire. 

2«  '  It  is  most  agreeable  to  the  devil's  nature  $'  so.  that,  a  httng 


152  Of  Watchfulness  over  our  Actions* 

spirit  is  a  diabolical  spirit,  and  a  liar  carrieth  the  very  image  and 
picture  of  the  devil,  who  is  the  father  of  lies,  John  viii.  44. 

3.  '  It  pulleth  down  God's  fearful  judgment  and  vengeance,  and 
that  both  temporal  in  this  world,  and  eternal  in  the  world  to  come.' 
For  proof  whereof  observe  in  general  what  David  saith,  Psalm  v. 
6.  '  God  will  destroy  all  that  speak  lies.'  More  particularly,  for 
temporal  judgments  in  this  world,  the  prophet  Hosea,  chap.  iv.  2. 
reckons  up  lying  amongst  those  gross  sins,  which  caused  God  to 
send  famine,  plague,  sword,  captivity,  and  other  like  judgments 
on  the  Israelites.  For  eternal  judgments,  we  find  them  likewise 
threatened  against  this  sin  :  as  in  Rev.  xxi.  27.  Lying  is  there  rec- 
koned amongst  those  sins  which  bar  us  out  of  heaven,  and  Rev. 
xxi.  8.  it  is  reckoned  amongst  those  sins  which  thrust  us  into  hell. 

*  But  the  fearful,    and  unbelieving,  and  murderers,  and  whore- 

*  mongers,  and  sorcerers,  and  idolaters,  and   liars,   shall  have 

*  their  portion  in  the  lake  which  burneth  with  fire  and  brimstone.' 
Here  we  may  farther  observe,  amongst  what  heinous  and  capital 
sinners  liars  are  reckoned,  even  among  murderers,  whoremongers? 
«£-e.  which  shews  the  heinousness  of  lying. 

VIII.  '  Pray  unto  God  to  sanctify  your  speech,  and  to  direct 
it  by  his  holy  Spirit,  that  it  may  tend,  as  to  the  glory  of  his  name  ; 
so,  to  the  good  both  of  the  speaker  and  hearer.  All  our  endea- 
vours are  nothing  without  God  :  and  therefore  we  had  need  to  go 
unto  him  by  prayer,  so  to  sanctify  our  words  and  speaehes,  that 
they  may  tend  to  the  good  of  others,  and  minister  grace  to  the 
hearers. 

fX.  '  Call  yourselves  to  an  account  every  evening,  and  ask  your- 
selves what  evil  you  have  spoken  that  day  ;'  your  first  care  must 
be  for  preventing  the  sin  ;  saying,  as  David,  Psalm  xxxix.  1.  '  I 
said  I  will  take  heed  to  my  ways,  that  I  offend  not  with  my 
tongue  :y  but  your  next  care  must  be  to  repent  of  the  faults  which 
you  commit,  and  to  judge  yourselves  for  them,  and  return. 

CHAP.  VIII. 

Of  Watchfulness  over  our  Actions. 

SEE  that  thou  maintain  a  special  watchfulness  over  all  thy 
ways  and  actions  :  to  this  end, 

I.  '  Make  God's  word  the  rule  of  all  thy  actions.  For  as  many 
as  walk  according  to  that  rule,  peace  be  on  them,  and  mercy,* 
Gal.  vi.  16. 

II.  '  Propound  God's  glory,  as  the  chief  end  and  aim  of  all 
thine  actions.  Whatsoever  you  do,  do  all  to  the  glory  of  God, 
that  God  may  thereby  be  glorified,'  1  Cor.  x.  31.   This   is  that 


Of  Watchfulness  over  our  Actions.  153 

glorious  end,  for  which  you  should  spend  your  strength  and  time, 
and  lay  out  yourselves  to  the  utmost :  for 

1.  '  Without  this,  your  best  actions,  your  most  religious  exer- 
cises find  no  acceptance  with  God.' 

2.  '  This  puts  a  value  and  price  upon  all  your  actions  ;  the 
more  they  aim  at  this  end,  the  better  they  are,  the  more  pleasing 
to  God.'  I  grant  it  is  impossible  for  a  man  in  this  life,  actually 
to  aim  at„  and  intend  the  glory  of  God  in  every  thing  that  he  doth, 
yet  ought  he  sincerely  to  endeavour  after  it. 

I  deny  not,  but  other  ends  may  creep  into  thine  heart,  and  steal 
into  the  performance  of  thy  best  actions  :  as  thine  own  profit,  ap- 

{)lause,  and  the  like  :  but,  know  for  thy  comfort,  that  the  Lord 
ooketh  more  to  the  general  bent  of  thine  heart,  and  frame  of  thy 
spirit  in  what  thou  dost,  than  upon  any  particular  base  and  by- 
end,  which  sometimes  creepeth  and  stealeth  into  thine  heart ;  and 
will  reckon  with  thee  according  to  the  general  purpose  and  aim 
of  thine  heart,  and  not  according  to  some  particular  end  and  aim 
which  hath  crept  in  unawares,  through  the  corruption  of  thine 
heart. 

III.  '  Be  sure  thou  commend  all  thine  actions  and  businesses 
unto  God  by  prayer  ;'  not  enterprizing  any  thing  without  seeking 
direction,  assistance,  and  a  blessing  from  him.  '  It  is  vain  for  you 
to  rise  up  early,  to  sit  up  late,  and  eat  the  bread  of  sorrow,'  unless 
the  Lord  put  to  his  helping  hand,  and  come  in  with  a  blessing, 
which  is  obtained  chiefly  by  prayer.  And,  questionless,  one  spe- 
cial reason  why  many  find  not  that  success  in  their  business  which 
they  desire,  is,  because  they  have  not  first  commended  them  unto 
God  by  prayer. 

IV.  '  Having  commended  thy  business  unto  God  by  prayer,  be 
careful  in  the  use  of  means  for  the  furthering  thereof.'  For, 
where  God  hath  appointed  the  ends,  he  hath  appointed  the  means 
thereunto  ;  and  therefore,  to  think  to  obtain  the  one  without  the 
other,  were  presumption  in  an  high  degree.  But  therein  take 
these  two  cautions. 

1 .  '  Be  sure  the  means  thou  usest  be  lawful  :'  never  think  to 
thrive  by  unlawful  means  ;  that  will  not  in  the  end  prove  gain, 
which  is  got  by  the  loss  of  thy  soul.  '  What  shall  it  profit  a  man, 
if  he  shall  gain  the  whole  world,  and  lose  his  own  soul  ?'  Mark 
viii.  36.  Cave  ilaque  ne  dura  acquiras  pecicniam,  per  das  animam 
Aug.  de  Temp. 

s  2.  '  Use  the  means  as  means,  and  set  them  not  in  the  room  of 
God,'  by  placing  thy  confidence  in  them,  which  is  the  way  to 
blast  all  thy  hopes. 

V.  '  Set  God  always  before  thee,  and  ever  walk  as  in  his  sight 
and  presence,'  Gen.  xvii.  1.  which  will  be  a  special  means  to 
keep  and  restrain  thee  from  many  sins.  This  we  read,  kept  Jo- 
seph from  vielding  to  the  wanton  solicitations  of  his  mistress, 

20 


154  Of  Watchfulness  against  Sin.- 

though  be  had  the  opportunity  of  privacy  :  '  How  can  I,'  saithhe, 
'  do  this  great  wickedness  and  sin  against  God  ?'  It  was  the  ap- 
prehension of  God's  all-seeing  presence,  that  preserved  him  from 
closing  with  the  inordinate  affection  of  his  mistress.  Yea,  nothing, 
more  keeps  up  the  life  of  godliness,  than  a  constant  awe  of  God, 
and  of  his  all-seeing  presence  about  us,  wheresoever  we  are,  and 
whatsoever  we  are  doing, 


CHAP.  IX. 

Of  Watchfulness  against  Sin,  and  the  several  kinds  thereof. 

'  KEEP  continual  Avatch  against  sin  in  general,  not  bearing 
with  thyself  in  the  willing  practice  of  any  known  evil.'  In  vain 
dost  thou  expect  any  true  peace  in  thy  soul,  so  long  as  thou  re- 
tainest  and  favourest  anyone  sin  in  thyself  against  thy  conscience. 
For,  as  sin  hinders  communion  with  God,  so  communication  from 
God. 

For  the  better  avoiding  sin,  observe  these  directions. 

1.  '  Carefully  shun  all  the  occasions  and  means,  which  may  al- 
lure and  draw  thee  unto  sin.'  It  is  impossible  to  eschew  the  one 
without  the  other.  It  is  not  possible  that  he  who  is  inclined  to 
drunkenness,  should  abstain  from  it,  if  he  avoid  not  the  places  and 
company  of  drunkards  :  Neither  is  it  possible  for  him  that  is  wan- 
ton and  lascivious,  to  abstain  from  hlthiness  and  uncleanness,  if 
he  frequent  unchaste  company,  and  pamper  himself  in  gluttony 
and  drunkenness. 

2.  '  If  thou  art  assaulted,  resist  sin  in  the  beginning.'  Do  not 
dally  with  temptations,  as  the  fly  with  the  flame  of  a  candle,  lest 
thou  be  burnt  before  thou  be  aware :  but  withstand  the  first  be- 
ginnings of  sin. 

3.  '  If  thou  beest  overtaken  with  any  sin,  labour  to  recover  thy- 
self with  all  possible  speed,  by  true  and  unfeigned  repentance, 
and  a  fresh  recourse  to  the  blood  of  Christ  ;  and  a  sincere  enga- 
ging to  a  greater  watchfulness  over  thyself  for  the  time  to  come.5 
Be  sure  thou  do  not  live,  nor  lie  impenitently  in  the  practice  of 
any  sin  against  thy  conscience,  for  so  long  thou  wearest  the  de- 
vil's livery,  and  art  a  stranger  to  true  peace. 

4.  '  Being  recovered,  take  heed  of  relapsing.'  A  relapse  is 
dangerons  in  bodily  diseases,  much  more  in  spiritual :  Christ  there- 
fore gave  this  advice  to  the  poor  cripple,  whom  he  healed  at 
the  pool  of  Bethesda,  '  Sin  no  more,  lest  a  worse  thing  come  unto 
thee,'  John  v.  1 4. 

5.  '  Carefully  avoid  the  society  and  company  of  wicked  men  :' 
I  mean  all  intimate  society,  and  needless  familiarity  with  them, 


Of  Watchfulness  against  our  beloved  Sin»  155 

1'hey  being  the  devil's  instruments,  to  solicit  unto  all  manner  of 
sin  and  wickedness.  So  that  though  they  do  not  find  the  like  un- 
to themselves,  yet,  if  thou  frequently  consort  with  them,  they  will 
,soon  make  tliee  such,  Prov.  xiii.  20. 

6.  '  Consideration  of  the  fearful  issue  and  sad  consequences  of 
sin,  would  be  a  special  means  to  keep  thee  from  sin.'  Questionless, 
one  chief  reason  why  so  many  men  and  women  live  in  the  wrilful 
practice  of  known  sin,  is,  want  of  consideration.  Did  they  some- 
times seriously  weigh  and  consider  with  themselves,  what  is  like 
to  be  the  issue  of  their  sins,  what  will  become  of  their  precious  and 
immortal  souls  to  all  eternity,  should  they  go  on  in  their  ungodly 
courses  :  did  they  lay  it  seriously  to  heart  what  a  folly  and  madness 
it  is  in  them  to  venture  the  loss  of  God,  of  Christ,  and  of  heaven, 
and  run  the  hazard  of  suffering  everlasting  burning  with  the  devils 
and  damned  in  hell,  and  for  a  little  profit,  or  the  satisfying  a  flesh- 
ly lust,  the  pleasure  whereof  is  but  for  a  moment :  Certainly  they 
would  hate  and  abhor  their  sins,  yea,  and  cast  them  away  with 
indignation. 

II.  As  thou  must  watch  against  sin  in  general,  so  likewise  against 
the  several  kinds  and  sorts  of  sin.     As, 

1 .  Against  thy  beloved  sin.  There  is  none  of  us  all  but  we  have 
in  us  our  darling  and  beloved  sin, peccatum  in  deliciis,  as  St.  Austin 
calls  it,  our  own  idol,  -(as  I  may  say)  whereun-to  we  many  times 
do  service,  to  the  great  offence  of  Almighty  God. 

For  the  better  discovery  whereof,  take  these  (e\v  Directions. 

1.  Observe  which  way  the  stream  of  thy  thoughts  run,  especially 
thy  morning  thoughts.  For  whatsoever  thy  beloved  sin  is,  upon 
that  will  thy  morning  thoughts  most  hover.  This  is  a  sure  rule, 
every  man  is,  what  he  is  most  in  the  morning.  As  he  that  is  spi- 
ritual hath  his  morning  thoughts  upon  God,  or  upon  some  spirit- 
ual and  heavenly  subject :  so  he  that  is  worldly  hath  his  morning 
thoughts  upon  the  world ;  and  he  that  is  unclean,  hath  his  morn- 
ing thoughts  about  the  satisfying  of  his  carnal  lusts. 

2.  Observe  seriously,  what  sin  it  is  thy  conscience  doth  most 
and  chiefly  check  thee  for,  especially  in  time  of  affliction  :  For  con- 
science being  then  awakened,  will  most  of  all  check  thee  for  thy 
beloved  sin. 

3  ''  Observe  what  sin  it  is  that  thou  hast  least  power  to  resist, 
and  with  which  thou  art.  oftenest  and  easiest  overcome,  notwith- 
standing thy  conscience  checks  thee  for  the  same.1  Thou  hast  here- 
upon good  ground  to  conclude  that  to  be  thy  beloved  sin. 

4. '  Observe  what  it  is  thou  thinkest  upon  with  greatest  delight :' 
if  the  thoughts  of  thine  estate,  and  of  encreasing  the  same,  be 
pleasing  and  delightful  unto  thee,  then  thou  hast  cause  to  suspect 
covetousness  to  be  thy  beloved  sin.  If  thoughts  of  fleshly  pleasure 
^kle  thee  withdelight,  then  thou  hast  cause  to  suspectuncleanness 


'i56  Of  Watchfulness  against  our  beloved  Sin. 

to  be  thy  Delilah,  and  beloved  sin ;  or  whatsoever  sin  it  is  thou 
thinkest  on  with  greatest  delight. 

Having  found  out  thy  beloved  sin  thou  must  especially  watch 
against  that,  lest  thou  be  surprised  by  it. 

1.  '  Because  this  sin  is  so  sweet  and  delightful  to  a  sinner,  thai 
he  doth  very  hardly  part  with  it  :'  therefore  it  may  fitly  be  called 
the  sin  that  hangeth  so  fast  on  us,  being  not  easily  cast  off,  Heb. 
xii.  1.  and,  Mat.  v.  29,  30.  our  Saviour  calls  our  parting  with  our 
beloved  sin,  a-plucking  out  of  our  right  eye,  and  a  cutting  off  of 
our  right  hand  :  ■  For,  saith  he,  If  thy  right  eye  offend  thee, 
pluck  it  out,  and  cast  it  from  thee  ;  and  if  thy  right  hand  offend 
thee,  cut  it  off,  and  cast  it  from  thee,  &c.'  Which  words  are 
not  literally  to  be  taken,  for  then  they  arc  against  the  sixth  com- 
mandment, but  metaphorically ;  the  eye,  and  the  hand,  being 
there  put  for  our  bosom  and  beloved  sin.  So  that,  the  meaning 
of  the  words  seemeth  to  be  this,  If  thy  lust  or  sin  be  as  dear  to 
thee  as  thy  right  eye,  yet  pluck  it  out  by  mortification,  and  cast 
it  from  thee.  Or,  if  thy  sin  be  as  profitable  to  thee  as  thy  right 
hand,  whereby  thou  gettest  thy  living,  yet,  cut  it  off  by  mortifi- 
cation, and  cast  it  from  thee ;  for,  it  is  better  to  mortify  thy  dear- 
est sin,  thy  darling  lust,  than  that  thy  whole  man  should  perish. 

2.  '  One  beloved  lust  in  thy  bosom,  so  alienates  the  heart,  that 
it  cannot  love  Christ  as  it  should.'  As,  one  stranger  in  the  bosom 
of  the  wife  so  takes  up  our  affection,  that  she  cannot  love  her  hus- 
band as  she  ought.  We  read  in  the  evangelists,  that  one  covetous 
lust  in  Judas,  one  incestuous  lust  in  Herod,  one  worldly  lust  in  the 
rich  man,  was  of  strength  enough  to  hold  each  of  them  from  Christ. 
As,  therefore,  thou  uesirestan  interest  in  Christ,  maintain  an  espe- 
cial watch  against  thy  beloved  sin,  that,  that  may  not  draw  thine 
heart  off  from  him. 

For  remedies  against  a  beloved  sin,  take  these, 
1 .  '  Steep  thy  thoughts"  in  a  serious  meditation  of  I  he  bitter  fruits, 
and  dreadful  effects  thereof :'  though  thy  sins  may  be  sweet  in  the 
acting  and  committing  thereof,  yet,  it  will  be  bitterness  in  the  end. 
For,  one  of  these  two  things  must  needs  follow  thereupon,  cither 
the  bitterness  of  repentance,  or  the  bitterness  of  punishment.  So 
that,  let  the  best  come  of  sin  that  can  come,  that  thou  savingly  re- 
pent thereof,  yet,  bitter  sorrows,  bitter  tears,  and  bitter  mourn- 
ings, are  the  issues  of  it :  but  if  thy  sin  be  not  repented  of,  then 
comes  the  bitterness  of  death,  and  condemnation  with  the  devils 
and  damned  in  hell-fire  to  all  eternity.  We  have  a  common  say- 
ing amongst  us  5  '  Sweet  meat  must  have  sour  sauce  ,•'  thus,  strong 
drink  which  goeth  down  merrily,  will  be  bitterness  in  the  end, 
according  to  that  of  the  prophet  Isaiah,  chap.  xxiv.  9.  Strong 
drink  shall  he  bitter  to  them  that  drink  it.  that  is,  it  shall  be  turned 
into  bitterness.  And  Solomon  describing  the  harlot;  (Prov*  v.  4. 
with  the  contentments  which  she  offers)  concludes,  Her  end  is  bit- 


Of  Watchfulness  against  secret  Sins.  157' 

1er  as  wormwood,  not  only  her  own  end,  but  likewise  the  end  where- 
unto  she  bringeth  others  :  and,  as  it  follows,  Her  feet  go  down  to 
death ;  that  is,  she  carries  herself,  and  others  that  follow  her,  head- 
long, into  that  burning  lake,  where  the  fire  of  lust  will  be  turned 
into  the  fire  of  hell,  without  true  and  unfeigned  repentance.  When, 
therefore,  thou  art  tempted  to  any  sin,  reason  thus  with  thyself, 
If  I  yield  to  this  temptation,  and  thereby  gratify  my  lust,  either 
I  shall  repent,  or  not ;  if  I  do  not  repent,  I  shall  be  damned :  if 
I  do  repent,  it  will  cost  me  much  more  bitter  sorrows  and  mourn- 
ings, than  I  shall  find  pleasure  and  delight  in  the  acting  of  it,  O 
then,  what  egregious  folly  and  madness  must  it  needs  be  in  any, 
for  the  enjoyment  of  a  short  transient  pleasure  here,  to  implunge 
themselves  body  and  soul  into  everlasting  burnings  ! 

2.  Have  frequent  recourse  unto  God  by  prayer.  It  is  God's  power 
that  must  support  thee  against  the  power  of  thy  beloved  lust ;  and 
it  is  prayer  that  must  procure  his  power.  But,  let  thy  prayer  be, 
as  sincere,  so  fervent,  for  it  is  the  fervent  prayer  only  that  is  effec- 
tual. This  was  the  course  which  St.  Paul  took,  when  he  was 
troubled  with  that  thorn  in  the  flesh,  whereof  he  complains,  2 
Cor.  xii.  7,  8.  which  many  judicious  expositors  understand  to  be 
some  lustful  motion  and  inclination  which  he  found  in  himself; 
'  For  this  he  besought  the  Lord  thrice,  that  it  might  depart  from 
him;'  that  is,  he  prayed  oftentimes  to  be  rid  of  it;  and  thereby 
he  obtained,  though  not  a  full  deliverance  from  it,  yet,  strength 
sufficient  to  master  it,  so  as  it  had  not  dominion  over  him ;  for  he 
received  this  comfortable  answer,  My  grace  shall  he  sufficient  for 
thee  :  sufficient  for  thy  deliverance,  in  due  time  ;  sufficient,  in  the 
mean  time,  for  thy  supportance.  And,  questionless,  one  special 
reason  why  so  many  complain  of  the  strength  and  prevalency  of 
their  beloved  lust,  that  it  doth  even  rule  and  i-eign  in  them,  is,  be- 
cause they  do  not  pray  unto  God  in  the  name  of  Christ,  so  hear- 
tily against  it  as  they  should  ;  which,  if  they  did,  they  would  feel 
and  find  the  grace  of  God  sufficient  for  their  supportance  and  de- 
liverance. 

II.  '  Thou  must  with  as  great  care  and  circumspection,  watch 
against  secret  sins,  as  against  open  and  public,  making  conscience 
of  sinning  in  secret,  even  when  thou  hast  opportunity  of  privacy 
for  the  acting  and  committing  of  them.' 

1 .  '  Because  we  are  more  apt  to  fall  into  secret,  than  into  open 
and  public  sins.'  If  we  can  hide  our  sins  from  the  eyes  and  know- 
ledge of  men,  we  are  apt  to  think  all  is  well  and  safe  ;  and  there- 
upon encourage  ourselves  to  sin  in  secret :  therefore,  the  murderer 
and  adulterer  are  brought  in  by  Job,  imboldening  themselves^ 
paying,  JVo  eye  seeth  us,  Job  xxiv.  1 2. 

2.  '  Howsoever  we  may  hide  our  secret  sins  from  the  eyes  of 
men,  yet,  it  is  impossible  to  hide  them  from  the  all-seeing  eye  of 
God,'  who  seeth  all  himself,  unseen  of  any, '  being  present  in  all 


158  Of  Watchfulness  against  the  hast  Sin. 

places,  beholding  both  the  evil  and  the  good,'  Prov.  xv.  3.  David's 
murder  and  adultery  were  carried  on  very  secretly,  yet  were  they 
visible  to  the  eye  of  God :  Thou  didst  it  secretly,  said  God,  but  I 
will  punish  thee  openly.  If  thou  wilt  sin  secretly,  saith  Augustin, 
[qucere  ubi  te  non  videat,  <y-  fac  quod  vis~\  seek  out  a  place  where  he 
seeth  thee  not,  and  there  do  what  thou  wilt.  But,  seeing  God  is 
present  in  all  places,  it  is  impossible  thou  shouldst  hide  thy  sins 
from  his  all-seeing  eye. 

3.  '  As  God  here  seeth  and  taketb  notice  of  thy  most  secret 
sins,  so,  he  will  one  day  or  other  discover  those  deeds  of  darkness, 
to  thy  great  confusion,  without  true  repentance ;'  If  not  here  in 
this  life,  yet,  at  the  day  of  judgment,  when  our  most  secret  sins 
shall  be  discovered  to  the  view  of  all,  Eccles.  xii.  14.  '  God  will 
bring  every  work  into  judgment,  with  every  secret  thing,  whe- 
ther it  be  good  or  whether  it  be  evil.'  Then  all  thy  secret  sins  shall 
be  discovered  to  angels,  men,  and  devils  ;  thy  secret  uncleanness, 
and  close  adultery  ;  thy  pilferings  and  stealings,  thy  false  weights 
and  measures,  shall  be  brought  co  the  view  of  all,  to  thine  eternal 
shame  and  confusion.  Were  our  hearts  thoroughly  possessed  here- 
with, Oh  how  watchful  would  it  make  us  over  ourselves  in  secret ! 
and  fearful  to  adventure  upon  any  sin,  though  we  have  the  op- 
portunity of  privacy  for  the  acting  of  it ! 

III.  '  Thou  must  be  watchful  against  the  least  sin,'  not  esteem- 
ing any  sin  so  small  and  venial,  as  that  thou  mayest  safely  give  it 
entertainment,  and  continue  in  it  without  true  and  unfeigned  re- 
pentance ;  and  that  for  these  reasons. 

1.  '  By  the  least  sin,  the  law  of  God  is  transgressed,  his  justice 
violated,  and  his  wrath  provoked :'  And,  therefore,  far  be  it 
from  us  to  account  that  sin  little,  which  is  committed  against  a  God 
of  infinite  Majesty.  Whereupon  saith  St.  Augustin,  Ne  consideres 
quod  par v a  shit,  peccata,  sed  quod  magnus  sit  Deus  cui  disphcent, 
Aug.  de  Payment,  vera  fy  falsa,  cap.  8.  '  Do  not  consider  the 
smallness  of  thy  sins,  but  the  greatness  of  God,  who  is  disjDleased 
and  provoked  by  them.' 

2.  '  Little  sins  are  apt  to  make  way  for  greater  :'  who  sees  not 
by  daily  experience,  that  unclean  thoughts  and  filthy  words,  draw 
many  on  to  unclean  actions  ?  Yea,  as  Justin  reports  of  Ninus  his 
victories,  how  every  victory  was  a  means  of  another  conquest:  so, 
every  small  sin  is  a  means  and  way  to  a  greater.  And  this  must 
needs  be  so,  because,  God  in  his  judgment,  doth  usually  punish 
sin  with  sin ;  I  mean,  God  doth  many  times  punish  some  mens' 
lesser  sins,  by  leaving  them  so  to  themselves,  and  to  the  corruption 
of  their  own  wicked  hearts,  that  they  break  forth  into  the  acting 
and  committing  of  grosser  sins.  The  best  means,  therefore,  for 
a  man  to  keep  himself  from  great  and  heinous  sins,  is  to  be  watch- 
ful against  smaller  sins,  and  to  make  conscience  of  them. 

3.  '  The  least  sin  cannot  be  expiated  nor  pardoned,  wi  tfrouj. 


Of  our  Behaviour  at  Mtalsi  15.9 

fche  precious  "blood  of  the  Son  of  God :'  that  expression  of  the 
apostle  is  observable,  Christ  was  delivered  to  death  for  our  offences^ 
Rom.  iv.  25.  The  word  in  the  Greek,  dia  ta  paraptomata,  trans- 
lated offences,  signified*  properly,  our  slips :  implying,  that  our 
smallest  sins  could  not  be  expiated,  without  the  bloody  death  of 
Jesus  Christ.  O  let  not  us  over4ightly  account  of  that  for  which 
Christ  paid  so  clear  a  price,  as  bis  own  most  precious  blood* 

CHAP.  X. 

.         Of  our  Behaviour  at  Meals. 

CONSIDERING  our  adversary  the  devil,  layeth  in  every 
place,  baits  and  snares  to  intrap  us,  and  especially  at  our  tables  5 
therefore,  it  concerns,  in  a  special  manner,  to  be  watchful  over 
ourselves  at  meals  ;  to  that  end, 

I.  '  Forget  not  to  pray  unto  God  for  a  blessing  on  the  creatures, 
whereof  thou  art  to  partake  ;'  for,  as  the  apostle  speaketh,  1  Tim., 
iv.  4.  5. '  Every  creature  of  God  is  good,  being  sanctified  by  the 
word  of  God  and  prayer.'  By  trie  word,  as  it  doth  shew,  and 
warrant  our  right  thereunto  ;  and,  by  prayer,  as  it  is  a  means 
appointed  by  God,  for  obtaining  his  blessing  upon  his  Creatures, 
without  which  they  will  do  us  little  good:  '  For  man  liveth  not 
by  bread  only,  but  by  every  word  that  proceedeth  out  of  the 
mouth  of  God,'  Mat,  iv.  1.  that  is,  '  Bread  doth  not  nourish  by- 
its  own  power,  but  by  the  appointment  and  blessing  of  God.' 
And,  therefore,  it  was  the  usual  practice  of  our  Saviour,  to  lift 
up  his  eyes,  and  crave  a  blessing  upon  the  creatures,  before  he 
did  partake  of  them  ;  which  hath  been  the  usual  practice  of  the 
saints  and  people  of  God,  before  and  since  Christ's  time,  1  Sam. 
ix.  13.  and  Acts  xxvii.  30.  Having,  therefore,  such  worthy 
patterns  and  precedents,  follow  them,  not  daring  to  partake  of 
any  of  God's  good  creatures,  till  thou  hast  lifted  up  thine  heart 
to  God,  and  craved  his  blessing  upon  them  ;  for,  otherwise,  how 
justly  mightest  thou  expect  from  God  a  curse  rather  than  a  bles- 
sing ?.  The  creatures  on  ~thy  table  are  God's  creatures  ;  and 
therefore,  thou  must  needs  be  more  bold  than  welcome,  if  thou 
make  use  of  them  without  asking  his  leave. 

II.  "  Eat  as  in  the  presence  of  God,1  who  is  ever  present  with 
us  wheresoever  we  are  ;  as  in  our  beds,  so,  at  our  boards,  eying 
and  observing  all  our  actions.  It  will  be  therefore,  thy  wisdom, 
wheresoever  thou  art,  to  carry  thyself,  as  in  his  sight  and  pre- 
sence, especially  at  thy  meals,  when  thou  art  most  apt  to  forget 
God,  and  to  give  out  thyself  to  the  creature3  and  to  the  satisfy- 
ing of  thy  carnal  lust  and  appetite. 


1G0  Of  our  Behaviour  at  Meals. 

III.  '  In  eating,  and  drinking,  season  thy.  heart  with  these^ 
and  the  like  meditations.' 

1 .  '  Of  the  goodness  and  sweetness  of  God  in  his  creatures ;' 
else  we  shall  make  no  better  use  of  them  than  the  brute  beasts. 
Think,  therefore,  wit;,  thyself,  Oh  how  sweet  and  good  is  God, 
who  hath  put  such  sweetness  into  his  creature  !  If  the  streams  be 
so  refreshing  and  satisfying,  Oh  what  refreshment  and  satisfaction 
is  there  in  God,  the  fountain  of  all  our  mercies  and  enjoyments  ! 
If  bread  be  so  savoury  to  an  hungry  body,  Oh  how  sweet  and 
savoury  is  Jesus  Christ,  the  bread  of  life,  to  an  hungry  soul. 

2.  '  Of  the  bounty  of  God,  in  providing  so  plentifully  for  thee, 
when  many  of  thy  betters  (in  some  respects)  are  destitute  of  ordi- 
nary provision,  and  would  be  glad  of  the  reversion  t>f  thy  trench- 
er.' Say  with  thyself,  '  What,  and  who  am  I,  that  I  should 
abound,  when  so  many  are  in  want  ?  That  I  should  be  full,  when 
so  many  good  Christians  have  not  wherewithal  to  satisfy  their  hun- 
ger ?  Oh  what  thanks  do  I  owe  unto  God,  for  such  singular  mer- 
cies !  And  Oh  that  I  could  express  my  thankfulness,  by  living  to 
his  praise  and  glory !'  Thus,  whilst  thou  art  feeding  thy  body, 
mayest  thou  delight  thy  soul  in  the  goodness  and  bounty  of  God.1 

3.  '  Of  thine  own  unworthiness  of  the  least  of  God's  mercies, 
even  of  a  crumb  of  bread,  or  drop  of  drink,  and  that  if  God 
should  deal  with  thee  according  to  thy  deservings,  he  might 
justly  strip  thee  of  all  thy  comforts. 

4.  '  Of  thine  own  mortality.'  As  Joseph  of  Arimathca  had  his 
tomb  in  his  garden,  to  season  his  delights  with  the  meditation  of 
his  death ;  so  shouldst  thou,  in  thy  greatest  delights,  let  out  thine 
heart  in  a  serious  meditation  of  thine  own  mortality.  For  this 
end,  the  Egyptians  had  a  death's  head  brought  into  their  presence, 
when  they  were  feasting,  even  to  mind  them  of  their  latter  end. 

IV.  '  Season  and  sanctify  your  meals  with  spiritual  communica- 
tion, at  least  useful  discourses,  that  thy  soul,  as  well  as  thy  body, 
may  be  fed  and  nourished.'  To  this  end,  take  occasion  to  raise 
up  both  thine  own  heart,  and  the  hearts  of  such  as  are  with  thee, 
to  an  affectionate  remembrance  of  God,  by  whose  goodness  and 
bounty,  thou  enjoyest  what  is  set  before  thee,  that  thereby  thine 
heart  may  be  inflamed  with  a  greater  love  unto  him.  We  read 
in  the  Evangelists,  that  it  was  Christ's  usual  practice  at  meals, 
to  fall  into  such  discourses,  as  tended  to  the  spiritual  good  of  those 
with  whom  he  sat,  ministering  grace  to  tie  hearers  ;  whose  exam- 
ple herein  is  worthy  our  Christian  imitation.  And,  in  regard  of 
your  great  backwardness  unto,  and  barrenness  in  spiritual  dis- 
courses, that  you  cannot  suddenly  find  out  any  fit  matter  for  them, 
it  will  be  a  point  of  spiritual  wisdom  in  you,  before-hand,  to  think 
of  some  seasonable,  savoury  heads,  whereon  to  discourse  at  meals 
which  may  tend  to  the  good  and  benefit  of  others  ;  and  resolve  to 
embrace  every  opportunity,  that  is  by  any  offered  to  you- for  good 


Of  our  Behaviour  at  Meal's.  161 

discourse.  I  deny  not,  but  you  may  lawfully  at  meals  discourse, 
as  of  news,  so  of  civil  matters,  and  of  your  own  affairs,  and  the 
like  ;  yet,  you  shall  do  well  to  season  your  civil  and  moral  dis- 
courses, with  some  spiritual  and  savoury  expressions  dropping 
something  of  the  mercy,  goodness,  and  bounty  of  God  at  every 
meal. 

V.  '  Use  the  good  creature  of  God  soberly  and  moderately,  not 
to  gluttony  and  excess.'  Though  no  certain  proportion  of  food- 
can  be  prescribed  to  men,  in  regard,  that  all  are  not  of  a  like  age 
and  constitution,  neither  have  all  like  stomachs  ;  yet,  this  is  a  cer- 
tain truth,  for  a  man  to  eat  and  drink  so  much  as  to  oppress  na- 
ture, and  to  indispose  him  either  to  the  service  of  God,  or  to  the 
duties  of  his  calling  ;  is  a  degree  of  intemperance,  which,  in  time, 
will  prove  very  prejudical  to  his  health,  breeding  manifold  di- 
seases in  the  body  (by  filling  it  with  crudities  and  dangerous  ob- 
structions) as  the  stone,  stoppage  of  urine,  the  wind-cholic,  gout, 
scurvy,  surfeits,  fevers,  and  the  like.  Yea,  intemperance  in  diet 
doth  likewise  weaken  the  memory,  dull  the  wit  and  understanding, 
stupify  and  decay  the  senses,  and  furiously  provoke  to  lust. 

Many,  I  know,  do  usually  eat  more  than  is  sufficient  from  a  de- 
sire of  growth  and  nourishment,  whereas,  in  truth,  much  feed- 
ing hinders  them  both  ;  for  they  proceed  not  from  the  abundance 
we  eat,  but  from  a  good  digestion  of  what  we  eat,  and  perfect 
distribution  thereof;  both  which  are  much  obstructed  by  excessive 
feeding. 

But,  if  thine  health  will  not  prevail  with  thee  to  be  temperate 
in  eating,  consider,  that  thereby  thou  shalt  find  more  pleasure  in 
thy  food  :  for,  that  pleasure  must  needs  be  greatest,  which  is  most 
natural ;  and  such,  is  the  temperate  man's  ;  whose  appetite  to  his 
meat,  through  his  spare  feeding,  is  kept  fresh  to  the  last,  and  con- 
sequently, his  delight :  whereas,  the  glutton,  naturally  finds  no 
appetite,  but  is  fain  to  force  it  by  sauces.  So  that,  the  temperate 
man  finds  more  sweetness  in  his  ordinary  fare,  than  the  intempe- 
rate in  his  greatest  dainties. 

In  thy  eating,  there  are  two  rules  worthy  thy  observation. 

1.  '  To  leave  off  with  an  appetite,'  whereby  the  stomach  will 
the  better  digest,  what  it  received. 

2.  '  To  feed  so  moderately,  that  thou  be  neither  unfit  for  the 
labour  of  thy  body,  nor  for  the  employment  of  thy  mind.'  Such 
therefore,  as  after  meals,  do  find  an  oppressive  dulness,  and  indis- 
position to  any  business,  may  justly  suspect,  that  they  have  ex- 
ceeded the  bounds  of  temperance,  and  perverted  the  end  of  fee- 
ding, which  is,  not  to  oppress,  but  refresh  the  spirits,  and  make 
the  body  more  vigorous  and  active.  And,  questionless,  to  accus- 
tom thyself  to  a  plain  simple  diet,  as  it  is  the  most  healthful,  soy 
the  best  remedy  against  intemperance. 

VI.  '  Fail  not  to  give  thanks  after  meals,  for  that  comfortable^ 

2.1 


i  62  Of  Sports  and  Recreations, 

refreshment  you  have  found  from  the  creatures.'  This,  the  Lord 
gave  in  special  command  unto  his  people,  Deut.  viii.  10.  When 
thou  hast  eaten  and  artfully  then  thou  shult  bless  the  Lord  thy  God : 
Yea,  we  read  that  the  heathenish  idolaters  at  their  feasts,  were 
accustomed  to  praise  their  false  gods  ;  for  it  is  said,  Dan.  v.  4. 
'  They  drank  wine,  and  praised  the  gods  of  gold,  and  of  silver, 
and  of  brass,  of  iron,  of  wood,  and  of  stone.'  Is  it  not  then  a 
wonderful  shame  for  Christians,  after  their  meals,  not  to  praise 
the  true  God,  from  whom  we  receive  all  the  good  things  we  do 
enjoy  ? 


CHAP.  XL 

Of  Sports  and  Recreations. 

AS  you  ought  to  be  watchful  over  yourselves  at  meals,  so 
likewise  at  your  recreations.  For,  though  some  recreations  are 
lawful,  yet  are  we  generally  apt  to  abuse  them  into  licentiousness, 
and  to  adventure  upon  all  manner  of  sports  and  recreations,  with- 
out any  difference  ;  therefore,  I  shall  shew  you, 

I.  What  kind  of  sports  which  are  used  for  recreations,  are  un- 
lawful. 

II.  How  those  which  are  in  their  kind  lawful,  are  abused,  and 
so  made  unlawful. 

Unlawful  sports  and  recreations,  may  be  brought  to  these  heads. 

1.  'All  such,  wherein  neither  wit  of  mind,  nor  exercise  of  bo- 
dy is  used,  as  dice-play,  and  some  games  at  cards  ;'  for  in  them 
is  nothing  but  an  expectation  of  an  uncertain  event,  wherein  nei- 
ther wit  of  mind,  nc-r  exercise  of  body  is  used  ;  which  are  the  main 
ends  of  sports  and  recreations,  either  for  the  refreshing  of  our 
minds,  or  bodies,  that  we  may  thereby  be  the  better  enabled  for 
the  honouring  of  God,  in  the  discharge  of  the  duties  of  our  places 
and  callings. 

2.  '  Such  as  bring  danger  to  men  ;'  as  of  old  was  fighting  with 
beasts  ;  and  now  matches  at  foot-ball,  fighting  at  cudgels,  espe- 
cially fighting  with  sharp  weapons  and  the  like. 

3.  '  Such  as  declare  God's  punishment  on  the  creatures  for 
man's  sin  :'  as  bear-beating,  cock-fighting,  and  the  like  ;  the  en- 
mity that  is  in  one  creature  against  another,  is  a  punishment  on 
the  poor  creatures  for  man's  sin  ;  and  therefore,  ought  not  to  be 
a  ground,  or  matter  of  sport  and  rejoicing  unto  us,  but  rather  of 
sorrow  and  humiliation. 

II.  The  next  thing  to  be  considered  is,  How  those  sports,  which 
are  in  themselves  lawful,  are  made  unlawful,  by  mens'  manner  of 
using  them. 


Of  Sports  and  Recreations.  IS'S 

1.  '  When  too  much  time  is  spent  in  them  :'  Recreations  should 
be  as  sauces  to  your  meat,  to  sharpen  your  appetite  unto  the  du- 
ties of  your  calling ;  and  not  to  glut  yourselves  with  them,  so  as 
to  make  yourselves  the  more  unfit,  both  for  the  duties  of  your 
callings,  and  of  God's  service.  You  must  know,  that  the  main 
and  principal  end  of  God's  sending  you  into  the  world,  was  not 
-to  follow  your  pleasures,  but  that  you  should  spend  your  time  and 
strength  in  the  duties  of  God's  service,  and  in  the  means  whereby 
you  may  be  fitted  thereunto.  Will  it  not  fee  more  comfort  to  thee, 
when  thou  art  dying,  to  think  of  the  time  thou  hast  spent  in  the 
service  of  God,  and  in  preparing  for  eternity,  than  of  that  time 
which  thou  spendest  in  cards.,  and  plays,  and  other  vanities  ? 

2.  '  When  mens'  recreations  are  made  a  trade  of  merchandize :' 
as  when  men  play  merely  to  get  money  ;  that  which  a  man  gains 
:foy  this  traific,  he  cannot  with  a  good  conscience  possess  and  en- 
joy :  It  is  not  by  God  given  him,  because  he  cometh  not  to  it  by 
lawful  means,  but  is  rather  as  stolen  goods,  over  which  God's 
-curse  hangeth.  And  as  for  the  party  thatloseth,  he  also  is  guilty 
of  theft,  for  that  which  heloseth,  he  purloineth  from  his  wife,  chil- 
dren and  family,  if  he  have  any,  or  if  not,  from  church,  common- 
wealth, and  poor.  We  are  not  lords  of  our  goods,  but  stewards, 
and  must  give  an  account  of  them.  Oh  that  all  our  gamesters 
would  consider,  what  a  fearful  reckoning  they  are  to  make  at  the 
day  of  judgment ;  not  only  of  their  precious  time  lavishly  mispent, 
but  also  of  their  estates  ;  for  the  most  part,  wickedly  lost ;  when 
in  their  account  there  shall  be  found  so  much  wasted  in  gaming, 
and  so  little  given  to  the  poor  and  charitable  uses. 

Q.  Is  it  altogether  unlawful  to  play  for  money  ? 

A.  I  will  not  say  it  is  altogether  unlawful  to  play  for  money, 
provided  that  what  you  play  for,  be  but  a  small  matter  of  little 
value,  which  is  to  be  measured  according  to  the  estate  and  quality 
of  those  who  play.  But  how  is  the  gaming  of  most  men  the  very 
exercise  of  covetousness,  merely  to  win  other  mens'  money  ? 

3.  '  Lawful  recreations  are  made  unlawful,  when  they  are  used 
at  unseasonable  times  ;'  as  on  days  of  humiliation,  and  on  the 
sabbath-day,  in  which  time  the  Lord  forbiddeth  all  men  to  seek 
ihcir  own  pleasure,  Isa.  lviii.  13. 

4.  '  When  they  are  so  used,  as  they  raise  a  man's  passion  unto 
anger,  fury,  and  the  like  ;'  or  that  the}^  cause  swearing,  cursing, 
brawling,  quarreling,  with  the  like  evil  effects.  He  that  cannot, 
moderate  his  passion,  or  rule  his  tongue  at  play,  is  not  fit  for  it. 


$  64  Of  the  Duties  of  our  Calling* 

CHAP.  XII. 

Of  the  Duties  of  our  Callings. 

HAVE  especial  regard  to  the  duties  of  that  particular  calling 
wherein  thou  art  placed  by  God's  providence,  in  a  conscionable 
discharge  whereof  consistcth  the  very  life  and  power  of  religion. 
For  thy  help  therein  take  these  Directions. 

1.  'Begin  with  God,  by  seeking  unto  him  by  prayer,  as  for 
the  pardon  of  thy  sins,  and  supply  of  all  needful  graces,  so,  for 
his  blessing  upon  thy  lawful  pains  and  endeavours  V  For  indeed, 
it  is  his  blessing  alone  that  maketh  rich,  and  that  causeth  any  thing 
we  take  in  hand  to  thrive  and  prosper  ;  which  Moses  acknowledge 
eth,  Deut.  viii.  18.  where  speaking  to  the  people  of  Israel,  he 
saith,  It  is  the  Lord  that  givetli  thee  pozver  to  get  wealth. 

2.  '  Be  careful  and  diligent  in  the  duties  of  thy  calling,'  ac- 
cording to  that  direction  of  the  wise  man,  Eccl.  ix.  10.  Whatso- 
ever thy  hand  fndeth  to  do,  do  it  with  all  thy  might ;  that  is,  what- 
soever works  or  duties  belong  unto  thee  by  virtue  of  thy  calling, 
do  them  diligently  and  industriously  ;  not  so  much  to  ingross 
wealth,  as  for  necessaries,  and  competent  provision  for  thyself, 
and  wife,  and  children.  This  likewise  our  Saviour  commendeth 
to  us  by  his  own  practice  ;  For,  saith  he,  /  must  work  the  work  of 
him  that  sent  me,  while  it  is  day.  This  phrase,  ergadses  thai  la  er- 
ga,  '  work  the  works,"*  is  an  Hebraism,  and  implieth,  '  a  thorough 
acting  or  doing  of  any  thing,  and  that  with  ail  diligence.' 

For  thy  encouragement  thereunto,  know,  that  diligence  in  our 
callings  is  usually  crowned  with  riches,  and  plenty,  Prov.  x.  4. 
rFhe  hand  of  the  diligent  maketh  rich,  and,  Prov.  xiii.  4,  The  soul 
of  the  diligent  shall  be  made  fat ;  tLat  is,  shall  be  enriched  with 
outward  blessings  :  And  truly  it  is  very  rare,  but  that  a  blessing 
doth  accompany  a  diligent  hand. 

Yet  herein  care  is  to  be  had,  lest,  while  you  are  diligently  fol- 
lowing the  works  of  your  calling  on  the  one  hand,  you  be  not  o- 
vertaken  with  worldliness,  and  covetousness  on  the  other.  There- 
fore I  shall  give  you  two  cautions. 

1.  'Be  not  so  diligent  in  thy  particular  calling,  that  thou  neg- 
lect the  duties  of  thy  general  calling,  as  a  Christian ;'  I  mean,  be 
not  so  eager  in  following  thy  worldly  businesses  and  employments, 
that  thou  neglect  thy  spiritual  business ;  as,  thy  morning  and  even- 
ing devotions  unto  God,  &c.  though  thou  mayest  spend  the  great- 
est part  of  every  of  the  six  days  in  thy  worldly  business  and  em- 
ployments, yet  thou  oughtest  to  spend  some  part  of  every  day  in 
spiritual  employments,  whereby  thy  worldly  business  will  be  the 
better  seasoned  and  sanctified.  When  thou  comest  to  lie  upon 
thy  death-bed,  and  lookest  back  unto  thy  life,  then  that  time  which 


Of  the  Duties  of  our  Calling,  1 65 

hath  been  taken  from  thy  worldly  businesses  and  spent  in  pray- 
ing, reading,  hearing,  meditating,  and  the  like,  will  yield  thee 
most  comfort. 

2.  '  Labour  to  be  heavenly-minded  in  earthly  employments  ;9 
to  follow  worldly  businesses  with  spiritual  affections,  often  lifting 
up  thine  heart  unto  God  in  some  heavenly  ejaculations.  Yea,  la- 
bour to  make  some  improvement  of  that  time,  wherein  thou  art 
following  the  work  of  thy  calling,  to  some  spiritual  advantage,  by 
useful  meditations  ;  especially  if  thy  employments  be  such  as  exer- 
cise the  hand,  and  not  the  head.  As  thou  art  eagerly  following 
thy  worldly  businesses,  often  meditate  on  that  excellent  saying  of 
our  Saviour,  Markviii.  36.  What  willit  profit  a  man,  if  he  shall 
gain  the  whole  world,  and  lose  his  own  soul  ? 

3.  '  Resolve  and  strive  to  be  faithful  and  sincere  in  all  the  works 
of  thy  calling  ;'  and  with  a  kind  of  disdain  abhor  to  get  any  thing 
by  wicked  and  deceitful  courses  ;  as  knowing  that  a  little  ill-got 
may  impoison  a  man's  whole  estate,  and  bring  a  curse-j  upon  all 
that  he  possesseth.  It  may  prove  like  the  eagWs  feshfrom  the 
altar,  with  a  coal  in  it,  that  devoured  the  whole  nest. 

Let  there  be,  therefore,  truth  and  equity,  and  plainness  in  all 
thy  dealings  with  men,  1  Thess.  iv.  9.  '  Let  no  man  go  beyond, 
and  defraud  his  brother  in  any  matter,  because  the  Lord  is  the 
avenger  of  all  such  :'  But  in  all  our  dealings,  let  us  observe  that 
royal  law,  and  standard  of  all  equity,  namely,  To  do  as  we  would 
be  done  by  :  for,  as  our  Saviour  speaketh,  Mat.  vii.  12.  This  is 
the  law  and  the  prophets,  that  is,  the  sum  of  that,  which,  in  the  law, 
and  by  the  prophets,  is  delivered,  concerning  our  carriage  to- 
wards our  neighbours,  and  dealings  with  them. 

Having  used  thine  utmost  diligence  in  thy  lawful  calling,  trouble 
not  thyself  with  carking  and  distrustful  thoughts  about  the  issue 
and  success  of  thine  endeavours.  Take  no  thought,  saith  our  Sa- 
viour, Mat.  vi.  31-  What  shall  we  eat,  or  what  shall  we  drink,  or 
wherwithal  shall  we  be  clothed.  The  word  in  the  Greek  transla- 
ted, take  no  thought,  merimnan  meridsien  ton  noun,  implieth  a'cark- 
ing  distrustful  thought,'  whereby  the  mind  is  disquieted  about  the 
issue  and  success  of  our  endeavours  ;  which  is  very  unbeseeming 
a  Christian. 

5.  As  oft  as  thou  receivest  any  blessing  from  God,  forget  not 
to  return  him  the  praise,  and  the  glory  thereof ;  acknowledging,, 
that  whatsoever  the  means  hath  been,  he  is  the  chief  cause,  and 
principal  Author  of  all  those  benefits  and  blessings  which  thou  en- 
joyest. 


166  Of our  Behaviour  in  Secret* 

CHAP.  XIII. 

Of  our  Behaviour  in  Secret. 

IN  regard  of  the  manifold  temptations  whereunto  we  are 
subject,  both  when  we  are  by  ourselves  alone  ;  and  also  when  we 
are  in  company  with  others  :  It  is  our  duty,  and  will  be  our  wis- 
dom to  keep  a  narrow  watch  over  ourselves,  both  in  our  solitari- 
ness, and  also  in  company. 

First,  When  we  are  alone,  our  care  must  be,  that  we  be  neither 
ill-employed,  nor  idle  and  unfruitful ;  but  that  we  be  taken  up  with 
spiritual  and  heavenly  meditations. 

1.  '  For  solitariness  is  the  devil's  opportunity  ;'  which  he  hath 
always  been  careful  to  embrace  and  to  improve  to  the  utmost  ad- 
vantage ;  as  we  see  in  David,  who  when  he  was  walking  alone 
upon  the  roof  of  his  house,  then  the  devil  set  upon  him,  templed 
him  unto  lust,  and  prevailed  with  him.  And  therefore,  how  doth 
it  concern  us  to  be  then  especially  watchful  over  ourselves  ? 

2.  '  Because  we  are  then  in  most  danger  to  be  overtaken  and 
foiled  with  our  own  sinful  lusts  j'  then  are  we  most  apt  to  let  out 
our  hearts  in  speculative  wantonness,  and  contemplative  wicked- 
ness, by  feeding  our  fancies,  and  pleasing  ourselves  in  ambitious, 
revengeful,  lascivious,  and  other  wicked  thoughts,  In  which  re- 
spect, we  ought  in  our  solitariness  carefully  to  watch  over  our 
hearts,  being  then  in  greatest  danger  of  these  spiritual  rapes. 

To  this  end  I  shall  commend  that  excellent,  but  too  much  ne> 
glected  duty  of  Divine  meditation^  which  is  two-fold. 

1.  Sudden  and  occasional. 

2.  Set  and  deliberate. 

For  the  nature  of  occasional  meditation  ;  '  It  is  a  sudden  fixing 
the  mind  upon  some  profitable  subject,  occasioned  by  something 
that  we  see  or  hear.'  The  which  may  be  done  at  all  times,  and 
in  all  places,  when  we  are  at  home  about  the  works  of  our  calling, 
or  walking  abroad.  Of  this  sudden  and  occasional  meditation 
there  may  be  much  use,  by  reason  of  the  variety  of  objects  which 
present  themselves  to  our  view ;  for  every  creature  that  we  be- 
hold doth  afford  unto  us  plentiful  matter  of  spiritual  and  heaven- 
ly meditation  :  from  each  of  them  we  may  and  oughi  to  take  oc- 
casion to  meditate  of  God,  and  of  his  attributes  shining  in  them  \ 
as  his  power,  wisdom,  goodness,  and  other  attributes. 

For  Motives  thereunto,  take  these  three. 

1.  It  will  be  a  special  means  to  keep  worldly,  wanton  thoughts, 
and  idle  motions  out  of  thine  heart.  For,  if  thou  give  up  thyself 
to  idleness  ;  not  laboring  to  possess  thy  mind  with  some  good  and 
profitable  meditation  ;  thou  art  sure  to  be  pestered  with  vain  and 
wicked  cogitations. 


Of  set  and  deliberate  Meditation*  1ST 

2.  A  frequent  use  of  occasional  meditations,  will  fit  thee  for  set 
and  solemn  meditation  ;  in  that  it  will  both  furnish  thee  with  mat- 
ter, and  prepare  thine  heart  to  commune  with  God. 

3.  Hereby  thou  shalt  make  a  right  use  of  the  creatures.  The 
creatures  are  half  lost  unto  thee,  if  thou  only  employ  them,  and 
»ot  take  out  some  spiritual  lesson  from  them. 

Thus  much  of  sudden  and  occasional  meditation. 

A  word  or  two  of  the  set,  solemn,  and  deliberate  meditation,  in 
regard  there  are  many  excellent  treatises  published  on  that  subject. 

I  shall  therefore  briefly  shew  you  :  first,  the  nature  of  the  duty  ; 
secondly,  give  you  some  rules  and  directions  to  be  observed  there- 
in. 

I.  For  the  nature  of  it,  what  it  is ;  T  answer,  A  set  and  deli- 
berate meditation,  is, '  a  serious  applying  of  the  mind  to  some  spi- 
ritual, or  heavenly  subject,'  discoursing  thereof  with  thyself  to  the 
end  thine  heart  may  be  warmed,  thine  affections  quickened,  and 
thy  resolutions  heightened  to  a  greater  love  of  God,hatred  of  sin,&c. 

II.  The  directions  to  be  observed  therein,  are  these, 

1.  Let  the  subject  matter  of  thy  meditation  be  wholly  Spiritual 
and  Divine.  Thus  any  part  of  the  scripture  is  a  fit  subject  for 
thy  meditation  :  as  also  God,  or  any  of  his  attributes  ;  as  his  om- 
nipotency,  eternity,  immutability,  omnipresence,  omnisciency,  ho- 
liness, wisdom,  mercy,  justice,  love,  faithfulness,  and  other  excel- 
lencies of  God  :  As  also  the  blessed  and  happy  estate  wherein  our 
first  parents  were  created  by  God,  and  that  miserable  estate  where- 
into  they  implunged  themselves,  and  all  their  posterity,  by  their  dis- 
obedience against  God  in  eating  the  forbidden  fruit,  and  the  state 
of  redemption  by  Jesus  Christ,  and  the  transcendent  love  of  God 
in  giving  his  Son  for  us,  and  the  unconceivable  love  of  Christ  in 
undergoing  a  bitter  cursed  death  for  our  redemption. 

2.  '  Let  the  particular  subject  thou  pitchest  upon  for  thy  medi- 
tation, be  suitable  to  thy  present  state  and  condition  :'  To  that  end, 
it  will  be  thy  wisdom,  in  setting  upon  this  duty,  to  observe  the 
frame  and  temper  of  thy  heart.  If  thou  findest  thine  heart  sad 
and  heavy,  then  fix  thy  meditation  upon  thy  sins,  that  so  thou 
may  est  turn  thy  sorrow  and  sadness  for  outward  things,  into  a  sor- 
row for  thy  sins.  But,  if  thou  findest  thine  heart  lightsome  and 
cheerful,  then  fix  thy  meditation  on  the  incomprehensible  love  of 
God,  or  on  the  freeness  of  his  grace,  or  on  the  bounty  of  Gody 
especially  towards  thyself. 

3.  '  Having  pitched  thy  thoughts  upon  some  particular  subject 
suitable  to  the  present  frame  and  temper  of  thine  heart ;  continue 
thy  thoughts  upon  it,  till  thou  hast,  found  thine  heart  warmed, 
and  thine  affections  quickened  therewith :'  which,  indeed,  is  the 
main  and  principal  end  of  this  exercise. 

4.  These  things  premised  by  way  of  preparation,  fall  upon  the 
work  itself  which  consisteth  of  three  particular  heads. 


t-6'8  Of  our  Behaviour  in  Company* 

'  The  first  I  may  call  cogitation,  whereby  I  mean,  a  discoursing 
of  the  understanding  about  the  subject-matter  pitched  upon,7  a  cal- 
ling to  mind  of  several  truths  that  belong  thereunto.  As,  if  the 
subject  of  thy  meditation  be  death,  then  call  to  mind,  and  serious- 
ly think  as  of  the  certainty  of  death,  so  also  of  the  uncertainty 
thereof,  both  in  regard  of  the  place  where,  the  manner  how,  and 
the  time  when  ;  and  then  to  argue  the  necessity  of  a  continual  ex- 
pectation of,  and  preparation  for  death. 

The  second  is  application,  to  make  some  close  application  to  thy- 
self of  those  truths  thou  hast  called  to  mind,  for  the  warming  of 
thine  heart,  and  quickening  of  thine  affections. 

The  third  and  last  particular  is  resolution,  as  resolved  purpose  of 
heart  to  do  this  or  that ;  as,  if  the  subject  matter  of  thy  medita- 
tion hath  been  death,  and  finding  thine  heart  thorouglly  affected 
with  the  apprehension  thereof,  especially  of  the  uncertainty  of  the 
time  of  thy  death,  resolve  thereupon  to  be  the  more  careful  in 
embracing  every  opportunity  of  doing  good,  thinking  it  may  be 
the  last  that  will  be  afforded  unto  thee  ;  as  also  to  live  in  a  con- 
tinual expectation  of,  and  preparation  for  death,  by  a  daily  renew- 
ing thy  peace  with  God. 


Of  our  Behaviour  in  Company. 

AS  thou  must  be  watchful  over  thyself  when  thou  art  alone,  so 
likewise  when  thou  art  in  company,  looking  unto  thy  behaviour 
therein  ;  and  the  rather,  because  Ave  are  generally  more  apt  to 
transgress  in  company,  than  when  we  are  alone  :  Therefore  I  shall 
set  down  some  directions  to  guide  thee,  when  thou  art  in  com- 
pany. 

But,  first,  it  will  not  be  amiss  to  premise  an  argument  or  two, 
fo  persuade  thee,  to  make  choice  of  the  good  and  godly,  and  by 
no  means  of  wicked  and  ungodly  persons  for  thine  ordinary  con- 
verse :  As  also  a  preparatory  advice  or  two  for  the  better  fitting 
and  preparing  thee  to  improve  thy  converse  with  men  to  the  best 
spiritual  advantage. 

1 .  Therefore  highly  prize,  and  earnestly  seek  the  company  of  such 
as  are  godly,  whereby  thou  wilt  find  a  greater  increase  in  thy  piety, 
knowledge,  faith,  zeal,  and  all  other  graces.  And,  it  may  be 
observed,  that  where  the  people  of  God  do  not  associate  them- 
selves in  holy  communion,  there  is  little  thriving  in  grace  and 
godliness  though  they  live  under  never  so  powerful  a  ministry. 

%  '  Avoid,  as  much  as  may  be,  the  society  of  wicked  and 


Of  our  Behdviour  in  Company.  1C9 

profane  persons,'  especially  such  as  are  scoffers  at  godlinesB 
and  religion. 

1.  Because  we  are  very  apt  to  be  corrupted  with  the  conta- 
gion of  their  sins.  2.  We  are  in  danger  to  be  involved  in  their 
temporal  plagues.  3.  We  shall  thereby  encourage  and  embol- 
den them  in  their  wicked  and  profane  courses  ;  it  being  a  great 
encouragement  unto  wicked  men,  to  go  on  in  their  wicked  and 
sinful  courses  when  they  are  countenanced  with  the  company  of 
the  godly. 

Now,  for  the  better  fitting  and  preparing  thyself  for  profitable 
converse,  when  thou  art  in  company ;  J  shall  only  give  these 
two  advices. 

1 .  That  thou  mayest  be  the  better  furnished  with  matter  for 
useful  discourse,  often  and  seriously  meditate  with  thyself  on  some 
general  head  of  divinity,  as  of  our  wretched  and  miserable  condi- 
tion by  nature,  of  the  all-sufficiency  of  Christ's  sacrifice,  of  the 
vanity  and  uncertainty  of  all  earthly  things,  of  the  shortness  of 
this  life,  of  the  clay  of  judgment,  or  the  like.  By  often  contem- 
plating of  these,  or  such  like  things,  with  thyself  in  secret,  thou 
ivilt  be  better  enabled  to  talk  and  discourse  of  them  in  the  pre- 
sence of  others  and  that  to  their  good  and  edification,  as  well  as 
to  thine  own. 

2.  Before  thou  goest  into  company,  be  earnest  with  God  in 
prayer  for  grace  so  to  order  thy  conversation  and  discourses,  that, 
they  may  tend,  as  to  the  glory  of  his  name,  so  to  thine  own  and 
others  good,  and  spiritual  advantage. 

These  things  thus  premised,  come  we  now  to  the  directions 
for  the  good  government  of  thyself,  when  thou  art  in  company, 
which  I  shall  lay  down, 

1:  More  generally. 

2.  More  particularly* 

1.  In  reference  to  thy  behaviour  in  good  company* 

2.  In  reference  to  thy  behaviour  in  bad. 

The  general  directions  for  thy  behaviour  in  company,  are  these. 

I.  Let  thy  carriage  and  conversations  be  humble,  willing  to 
communicate  thy  counsels,  comforts  and  experiences  to  the  poor- 
est and  meanest  Christians,  and  to  partake  of  their  counsels, 
comforts,  and  experiences  ;•  not  disdaining  to  learn  any  good 
thing  of  those,  who  in  several  respects,  are  much  thine  inferiors. 

II.  In  all  thy  conversings  with  men,  labour  to  be  fruitful  and' 
profitable,  both  to  thyself,  and  others,  by  receiving  and  doing 
all  the  good  thou  canst. 

1 .  To  thyself,  by  receiving  all  the  good  thou  canst  from  oth- 
ers. To  this  end,  when  thou  art  in  the  company  of  others,  dili- 
gently observe  in  what  gifts  and  graces  any  doth  excel  (for  God 
hath  dispensed  various  gifts  unto  his  people,  all  are  not  alike 

22 


1 70  Of  our  Behaviour  in  good  and  bad  Company <> 

qualified ;)  and  then  labour  to  draw  forth  those  gifts  and  graces 
to  thine  own  spiritual  good  and  advantage. 

2.  To  others,  by  communicating  unto  them  such  good  things 
as  thou  conceivest  most  suitable  unto  their  present  state  and  con- 
dition. The  more  good  thou  communicatest  unto  others,  the 
more  will  God  communicate  unto  thee. 

'  Often  lift  up  thine  heart  unto  God  in  some  short  ejaculatory 
prayer,  that  he  would  open  thy  lips  that  thy  mouth  may  shew 
forth  his  praise  ;'  that  he  would  enable  thee  so  to  speak,  that  thy 
words  and  discourses  may  tend  to  the  good  and  edification  of 
others,  ministering  grace  to  the  hearers. 

Having  thus  given  thee  general  directions  for  thy  behaviour  in 
company,  come  we  now  to  the  more  particular  directions,  refer- 
ring to  thy  behaviour  in  good  company. 

I.  When  thou  art  in  good  company,  trifle  not  away  thy  time 
with  worldly  conferences,  and  discourses,  as  the  common  fault 
of  too,  too  many  is,  whereof  Saint  Bernard  complained  in  his 
time,  Nihil  de  Scripturis,  nihil  de  salute  agitur  animorum,  sed 
nugce  fy  riscus  &  verba  proferunlur  in  ventum.  But  let  the  sub- 
ject of  thy  discourse  rather  be  some  spiritual  matter. 

II.  '  Labour  to  turn  the  current  of  worldly  discourses  into 
spiritual :'  To  that  end,  watch  every  opportunity  which  may 
occasion  any  digression  from  worldly  matters,  into  some  spiritual 
and  heavenly  subject. 

IIL  '  Be  ready  to  communicate  and  impart  such  spiritual  gifts 
and  graces  as  thou  hast  received.'  Hast  thou  any  competent 
measure  of  saving  knowledge  ?  communicate  thy  knowledge  un- 
to others,  by  acquainting  them  with  the  mysteries  of  salvation. 
Hast  thou  found  comfort  after  thy  spiritual  troubles  and  deser- 
tions ?  Hast  thou  found  support  under  thy  trials  and  temptations  ? 
Hast  thou  found  gracious  answers  and  returns  to  thy  prayers  ? 
Hast  thou  got  the  victory  over  any  lust  or  corruption  ?  freely  and 
willingly  communicate  and  impart  unto  others,  the  experiences 
thou  hast  had  of  God's  mercy,  poAver,  and  goodness,  in  thy 
several  straits  and  exigencies,  directing  them  to  such  ways  and 
courses,  wherein  thyself  hast  found  much  good  and  benefit.  This 
we  find  expressly  commanded,  1  Pet.  iv.  10. 

The  particular  directions,  referring  to  our  behaviour  in  bad 
company,  are  these  : 

I.  '  When  by  reason  of  some  common  occasion,  thou  art  in  bad 
company,'  (for  otherwise,  as  we  shewed  before,  thou  art  by  all 
means  to  avoid  it)  '  see  that  thy  conversation  be  with  a  dove-like 
innocency,  blameless  and  harmless  ;'  according  to  that  exhorta- 
tion of  the  Apostle,  in  Phil.  ii.  15.  The  truth  is,  there  is  scarce 
a  better  means  to  propagate  the  gospel,  and  to  fasten  it  on  the  af- 
fections of  natural  men,  than  the  fair  carriage  and  honest  conver- 


Of  our  Behaviour  in  bad  Company,  171 

sation  of  the  professors  thereof:  It  is  as  trie  odour  of  Christ's  oint- 
ment, the  fragrancy  whereof  draws  the  affection  of  others. 

II.  '  Be  careful  that  thou  partake  not  of  their  sins  :'  which  di- 
rection the  Apostle  giveth,  Eph.  iii.  11.'  Have  no  fellowship  with 
the  unfruitful  works  of  darkness,'  He  meaneth,  that  they  should 
no  way  communicate,  or  be  partakers  with  their  sins,  which  he 
calleth  the  works  of  darkness, 

Q.  How  may  we  be  said  to  partake  with  others  in  their  sins  ? 

A.  Men  partake  of  others'  sins,  as  by  provoking  them  to  sin, 
so  by  approving  their  sin.  Men  approve  others'  sins  openly,  or 
covertly ;  openly,  by  word,  or  deed. 

By  word,  1.  '  When  they  commend  others  for  their  sins.' 

2.  '  When  they  patronize  and  defend  them  in  their  sins.' 

3.  '  When  they  sooth  them  up,  and  flatter  them  therein.'  Men 
approve  others'  sins  by  deed,  when  they  be  companions  and  a  exits 
with  them  in  the  same  sins.  Covertly  men  approve  others'  sins, 
when  they  tacitly  consent  unto  them.  He  may  be  said  tacitly  to 
consent,  that  either  revealeth  not  the  sin  he  knows,  when  he  ought, 
or  shews  no  dislike  of  it,  when  he  beholds  it.  And  this  oftentimes 
is  as  hurtful,  in  respect  of  the  offender,  as  ill  counsel ;  for,  as  '  evil 
speech  moveth  men  to  sin,  so  evil  silence  leaveth  men  in  sin.' 
Ut  rnalus  sermo  inducit  in  peccatum,  sic  malum  silentium  relinquit 
inpeccato.     Aug. 

III.  '  Grieve  and  mourn  for  the  sins  thou  discernest  amongst 
them.'  It  is  noted  oft,  and  commended  as  a  special  grace,  in 
sundry  of  God's  saints,  that  they  have  been  greatly  troubled  in 
themselves  at  the  dishonour  done  to  God,  even  by  the  sins  of 
others ;  as  Moses,  Nehemiah,  David,  Jeremiah,  and  others, 
Deut.  ix.  18,  19.  Neh.  i.  4.  Psalm  cxix.  158.  Jer.  xiii.  17. 

IV.  '  When  thou  observest  any  wickedness  committed  by  thy 
neighbour,  reprove  him  for  the  same  :'  which  duty  we  find  much 
pressed  upon  God's  people  in  the  scriptures;  Lev.  xix.  17. 
'  Thou  shalt  not  hate  thy  brother  in  thine  heart :  thou  shaft  in  any 
wise  rebuke  thy  brother,  and  not  suffer  sin  upon  him.'  Wherein 
are  implied  two  things. 

1.  'That  he  who  doth  not  reprove  his  brother  when  he  seeth 
him  do  amiss,  doth  indeed  hate  him,  and  not  love  him ;'  for, 
there  is  no  love  like  the  love  of  reproof. 

2.  '  That  hy  not  reproving  thy  brother,  thou  sufFerest  him  to 
run  on,  and  continue  in  his  course  of  sin,'  which  will  at  last 
prove  his  destruction. 

For  the  right  manner  of  performing  this  duty,  both  certain  ge- 
neral rules  must  be  observed,  and  also  particular,  according  to 
divers  circumstances.     General  rules  are  these, 

1.  '  He  that  reproveth  another,  must  lift  up  his  heart  in  prayer 
unto  God,'  that  he  would  so  guide  his  tongue,  and  move  the 
other's  heart,  that  his  reproof  may  be  profitable  unto  him :  for, 


172  Of  our  Behaviour  in  had  Company. 

without  God's  blessing,  all  our  admonitions  and  reproofs,  will- 
prove  but  words  spoken  in  the  air. 

2.  '  Our  reproofs  must  be  done  in  love,'  aiming  therein  at  our 
brother's  good,  and  not  at  all  at  his  disgrace.  For,  as  the  apostle 
speaketh,  1  Cor.  xvi.  14.  '  All  things  must  be  done  in  love  :'  And, 
as  all  things,  so,  especially,  this  of  reproof.  Concerning  particular 
rules,  both  the  state  of  the  party  reproving,  and  of  the  party  re- 
proved, and  the  quality  of  the  sin,  together  with  time  and  place., 
must  be  observed. 

1.  '  The  state  and  condition  of  the  party  reproving  must  be  ob- 
served.' As  they  who  have  authority  over  others  have  greater  li- 
berty to  reprove,  so  if  they  have  to  deal  with  notorious,  scanda- 
lous offenders,  they  then  may  and  must  do  it. 

1 .  '  With  authority  ;'  as  the  apostle  exhorteth,  '  Rebuke  with 
authority.'     Tit.  ii.  15. 

2.  Sharply,  so  the  apostle  commandeth,  '  Rebuke  them  sharply* 
Tit.  i.  1 3.  The  word  in  the  Greek  atomoos  translated  sharply,  pro- 
perly signifieth  cuttingly,  or  to  the  quick.  Eli  failed  herein  ;  tho5 
lie  reproved  his  sons  for  their  wickedness,  yet  it  was  not  sharply, 
and  to  the  quick,  but  with  too  much  gentleness  and  mildness. 

2.  '  The  mind  and  disposition  of  the  party  reproved  must  be  ob- 
served.' For,  if  he  be  flexible  and  ingenuous,  he  must  with  mild- 
ness be  reproved,  even  with  the  spirit  of  meekness  ;  as  the  apostle 
Paul  expresseth  it,  Gal.  vi.  1.  But  yet  severity  must  be  used, 
when  lenity  prevails  not. 

3.  '  The  state  and  condition  of  the  party  reproved  is  to  be  ob- 
served.'    For, 

1.  If  it  be  our  superior,  it  must  be  done  with  all  reverence  and 
humility,  rather  beseeching  and  exhorting,  than  plainly  rebuking, 
as  Naaman's  servants  did  their  master,  2  Kings  v.  11,  13. 

If  the  party  to  be  reproved  be  our  equal,  then  it  must  be  done 
without  all  bitterness,  even  with  all  love.  Reproof  is  a  bitter  pill ; 
and  therefore  it  must  always  be  rolled  with  sugar,  expressing 
much  meekness  of  spirit,  and  compassion  of  heart ;  shewing  in  the 
hatred  of  our  brother's  sin,  our  love  of  his  person. 

4.  The  quality  of  the  sin  reproved  must  likewise  be  observed. 

1.  Private  offences  must  be  privately  reproved  :  For,  saithour 
Saviour,  '  if  thy  brother  trespass  against  thee,  go  and  tell  him  his 
fault  between  thee  and  him  alone,'  Mat.  xviii.  15.  But  open  and 
scandalous  offences  must  be  reproved  openly.  1  Tim.  v.  20. 
Them  that  sin,  viz.  openly  and  with  scandal,  rebuke  before  all ;  i.  e. 
before  the  whole  assembly  of  the  church,  that  others  also  may  fear. 

2.  Sins  directly  tending  to  God's  dishonour,  must  be  reproved 
with  an  holy  zeal  and  indignation.  Christ  thus  often  reproved 
the  scribes  andpharisees.  And  thus  Peter  reproved  Simon  Magus, 
Acts  viii.  22. 

5.  The  seasonableness  of  the  time  must  with  great  wisdom  be  ob- 


Directions  to  the  Rick.  173 

served.  To  rebuke  a  drunkard  in  his  drunkenness  is  folly  ;  Abi- 
gail knew  as  much  ;  and  therefore  said  nothing  to  Nabal  in  his 
drunken  fit,  but  in  the  morning  when  the  wine  was  gone  out  of  him. 
So  neither  is  it  seasonable  to  reprove  a  man  for  his  passion  in 
his  passion  ;  wait  rather  for  a  fit  time,  till  a  man's  fit  and  passion 
be  over. 

6.  The  seasonableness  of  the  place  must  likewise  be  observed. 
Unless  it  be  for  due  and  just  censure,  let  it  not  be  in  public  assem- 
blies, open  streets,  with  the  like.  But  if  by  the  way  thou  observ- 
est  a  man  sin,  whom  thou  knowest  not  whether  ever  thou  shalt 
see  him  again,  or  no  ;  then,  as  privily  as  thou  canst,  thou  mayest 
meekly  rebuke  him.  Thus  shalt  thou  manifest  thy  zeal  for  God's 
glory,  thine  hatred  of  sin,  and  thy  care  for  thy  brother's  salvation. 


CHAP.  XV. 

Directions  to  the  Rich. 

AS  the  apostle  Paul  knew  how  to  be  abased,  and  how  to  abound ; 
how  to  be  full  and  how  to  be  hungry,  Phil.  iv.  12.  that  is,  he  had 
learned,  in  the  school  of  Christ  how  to  carry  himself  Christian- 
like in  a  rich  and  in  a  poor  estate ;  so  it  will  be  a  point  of  spe- 
cial wisdom  in  us,  to  know  how  to  carry  ourselves  Christian-like 
through  variety  of  conditions,  how  to  manage  every  estate.  For 
your  better  help  herein,  I  shall  give  you  some  directions. 

1.  How  to  carry  yourselves  Christian-like  in  a  rich  and  full 
estate. 

2.  How  to  carry  yourselves  Christian-like  in  a  poor  and  mean 
estate.    For  the  former : 

I.  Look  up  unto  God,  and  often  think  of  him  as  the  author  and 
donor  of  all  the  good  things  thou  dost  enjoy.  When  thou  hast 
gotten  wealth,  say  not,  This  have  I  gotten  by  my  own  wisdom 
and  policy :  For,  how  many  men  of  as  great  understanding  and 
wisdom  as  thyself,  have  not  the  tithe  of  thy  estate  ?  Neither  say, 
This  have  I  gotten  by  mine  own  travel,  pains,  and  endeavours. 
For  how  many  men  have  been  as  industrious  as  thyself,  and  yet 
have  not  found  that  success  which  thou  hast  done  ?  And  therefore 
say  with  Job,  chap.  i.  21.  The  Lord  hath  given. 

II.  Bless  God  for  what  thou  hast:  '  In  every  thing  give  thanks 
(saith  the  apostle,  1.  Thess.  v.  18.)  for  this  is  the  will  of  God  in 
Christ  Jesus  concerning  you  :'  As  if  he  had  said,  This  is  what  the 
Lord  by  his  Son  Jesus  Christ,  hath  signified  to  be  his  will :  and 
is,  after  a  sort,  the  whole  he  requireth  of  us,  for  all  the  mercies 
we  receive  from  him.    And;  therefore  as  thou  receivest  any  mer- 


i  74  Directions  to  the  Rich, 

cy  and  blessing  from  God  fail  not  to  give  unto  him  the  praise  and 
the  glory  thereof. 

III.  Labour  to  see  God's  special  love  in  common  mercies.  For, 
what  good  will  the  enjoyment  of  any  thing  do  thee,  unless  thou 
canst  see  God's  love  to  thee,  as  well  as  his  bounty  therein  ? 

Q.  How  may  I  know  that  these  outward  mercies,  which  I  do  en- 
joy, are  bestowed  on  me  in  love  and  favour  ? 

A.  1.  If  they  enflame  thine  heart  with  a  love  to  God,  causing 
thee  to  love  him  the  more,  because  he  hath  been  so  bountiful  un- 
to thee.  For,  this  is  a  sure  rule,  Whatsoever  causeth  love  com- 
eth  from  love.  Examine  therefore,  whether  those  outward  good 
things,  which  thou  dost  so  plentifully  enjoy,  have  wrought  up 
thine  heart  to  a  true  love  of  God  :  For  if  so,  then  mayest  thou 
assure  thyself,  that  they  were  bestowed  upon  thee  in  love  ;  and 
thou  mayest  look  upon  them  as  tokens  of  God's  especial  love  and 
favour. 

If  thou  findest  in  thyself  a  willingness  to  honour  God  in  the  use 
of  those  good  things  thou  hast  received  from  him,  by  laying  out  a 
portion  thereof  towards  the  maintenance  of  God's  worship,  or  the 
relief  of  God's  poor,  then  thou  hast  a  comfortable  evidence  that 
they  are  bestowed  upon  thee  in  love. 

3.  If  it  be  the  grief  of  thine  heart  that  thou  dost  not  answer  the 
loving-kindness  of  the  Lord  towards  thee  ;  then  thy  conversation 
is  so  unsuitable  to  his  gracious  dispensations  towards  thee  ;  that 
thou  dost  not,  in  any  measure,  live  up  to  his  bounty  towards  thee  : 
This  is  an  evident  sign,  that  what  thou  hast  received  from  God  ; 
was  bestowed  upon  thee  in  love  ;  and  thou  mayest  look  upon 
them,  as  tokens  of  his  special  love  and  favour. 

IV.  Beware  of  being  puifed  up  with  pride,  and  labour  to  be 
humble  under  thine  abundance  ;  to  be  low  in  thine  own  thoughts, 
when  thou  art  high  in  the  world ;  which  indeed  will  prove  thy 
glory.  For,  humility  is  an  ornament,  as  the  apostle  Peter  impli- 
eth  under  that  word  cngcombosasthe,  be  clothed  or  decked  with  hu- 
mility, as,  with  an  ornament,  1  Pet.  v.  5.  Many  men  think  hu- 
mility a  debasement,  but  the  Spirit  of  God  counteth  it  an  orna- 
ment :  Therefore  saith  the  apostle  James,  chap.  i.  10.  Let  the  rich 
man  glory  in  that  he  is  made  lozv  ;  that  is,  let  him  glory  in  his  hu- 
mility, because  God  hath  given  him  an  humble  and  lowly  heart, 
notwithstanding  his  riches  and  greatness  in  the  world  ;  because  he 
hath  a  low  mind  in  an  high  condition  ;  for,  it  is  the  glory  of  rich 
men,  that,  when  God  hath  made  them  high  in  the  world,  they  are 
low  and  humble  in  their  own  thoughts. 

V.  Labour  for  the  true  spiritual  riches  ;  namely,  saving,  sancti- 
fying graces,  that  thyself  may  be  rich,  and  not  thy  chest  only. 
And,  truly,  rich  men,  of  all  others,  stand  in  most  need  of  sancti- 
fying graces  ;  in  regard  their  riches  are  great  snares  unto  them, 
and  occasions  of  sin,  as  a  long  coat  is  in  greater  danger  to  be  dag- 


Directions  to  the  Rich*  17 5 

led  than  a  short  one.  Oh,  therefore,  beg  of  God,  that  he  would 
not  put  thee  off  with  the  things  of  the  world  ;  but  that,  together 
with  his  outward  blessings,  he  would  give  thee  his  inward  bles- 
sings, true,  saving,  sanctifying  graces,  especially  the  grace  of  spi- 
ritual poverty,  which  is  the  foundation  of  blessedness ;  as  Mat. 
v.  3.  Blessed  are  the  poor  in  spirit,  for  theirs  is  the  kingdom  of  hea- 
ven. It  was  an  excellent  speech  of  Luther,  when  the  princes  of 
Germany  sent  him  in  great  presents,  Valde  prote status  sum,  me 
nolle  sic  ab  eo  satiari.  '  I  profess,'  saith  he,  '  the  Lord  shall  not 
put  me  off  so.'  Do  thou,  in  the  like  manner,  take  up  the  same  re- 
solution. 

VI.  '  Earnestly  labour,  and  seriously  desire,  in  the  use  of  all 
means,  an  interest  in  Christ,'  in  whom  are  riches,  and  treasures 
above  all  the  riches  and  treasures  of  the  world.  He  is  that  pearl 
of  great  price,  that  treasure  hid  in  the  field,  for  which  the  wise 
merchant  went  and  sold  all  that  he  had.  Abraham,  though  he 
had  abundance  of  all  outward  things,  yet  cries  out,  '  What  is  all 
this,  seeing  I  go  childless  V  Do  thou  in  like  manner,  in  the  enjoy- 
ment of  thine  outward  abundance,  cry  out,  'Lord,  what  is  all 
this  ;  seeing  I  go  Christless  ?' 

VII.  '  Communicate  out  of  thy  store  towards  the  relief  of  oth- 
ers :'  Giving  to  the  poor,  as  it  is  a  duty  incumbent  upon  all  that 
are  able,  so,  especially  upon  the  rich.  The  apostle  Paul,  there- 
fore, willeth  Timothy,  to  charge  such  as  are  rich  in  this  world, 
that  they  do  good,  that  they  be  rich  in  good  works,   1  Tim.  vi.  1 7. 

The  better  to  quicken  you  up  to  this  duty,  consider  these  few 
things. 

1 .  This  is  an  especial  end  of  God's  giving  more  to  some  than  to 
others,  that  they  who  have  more  abundance,  should  thereof  give 
to  them  that  need.  This  inference  doth  St.  Paul  make  (2  Cor.  viii. 
14,  15.)  from  the  distribution  of  manna \  Exod.  xvi.  18.  for  they 
that  gathered  more  than  was  needful  for  themselves  and  their  house- 
holds, gave  of  their  abundance  to  such  as  had  not  enough. 

2.  Rich  men  are  not  lords  of  the  abundance  which  they  have, 
but  stewards,  and  must  dispose  thereof  according  to  the  mind  of 
the  Lord ;  that  is,  some  part  thereof  to  the  poor  :  and,  therefore, 
of  all  unmerciful  men,  such  as  are  rich,  and  have  enough  for 
themselves  and  others  too,  are  worthy  of  most  blame.  Such  an 
one  was  that  rich  man  in  the  parable,  of  whom  it  is  said,  Luke 
xvi.  10,  fyc.  that  he  was  cloathed  in  purple  and  fine  linen,  and  fared 
sumptuously  every  day  $  and  yet  it  is  implied,  that  he  afforded  not 
to  poor  Lazarus  the  crumbs  that  fell  from  his  table.  Let  such  un- 
merciful rich  men  well. weigh  the  end  of  that  rich  man,  and  be 
henceforward  stirred  up  to  take  due  notice  of  a  main  duty,  that 
lieth  upon  them,  which  is  to  be  free  and  forward,  liberal  and 
bountiful,  in  distributing  to  the  necessities  of  the  poor.  It  is  not 
sufficient  for  rich  men  to  do  good,  unless  they  be  rich  in  good 


176  Directions  to  the  Poor. 

works.  As  your  riches  are  God's  seed  for  you ;  so  your  good 
works  are  your  seed  sown  for  God  ;  as  you  ought  to  bring  forth 
a  crop  answerable  to  God's  seed,  so  will  God  give  you  a  crop 
answerable  to  your  seed.  In  this  respect,  saith  the  apostle,  2 
Cor.  ix.  6.  He  that  sozveth  bountifully,  shall  reap  bountifully. 
Though  God  reward  none  by  way  of  merit  for  their  worlds  sake, 
yet,  God  will  render  to  every  one  according  to  his  deeds,  Rom.  ii. 
6.  So  as  rich  men  shall  lose  nothing  by  being  rich  in  good  works, 
feut  rather  gain  very  much  thereby. 

'  It  is  the  great  mistake  of  many,  to  think,  that  what  they  give 
to  the  poor  is  lost ;  whereas,  in  truth,  it  is  the  best  means  of  in- 
creasing their  estate.'  Prov.  xi.  24.  saith  the  wise-man  ;  '  There 
is  that  scattereth,  and  yet  encreaseth ;  and  there  is  that  withhol- 
deth  more  than  is  meet,  but  it  tendeth  to  poverty :'  and  again, 
Prov.  xix.  17.  'He  that  hath  pity  upon  the  poor,  lendeth  unto  the 
Lord ;  and  that  which  he  hath  given,  he  will  pay  him  again.' 
Here  you  have,  as  I  may  call  it,  a  bill  of  God's  own  hand,  in 
which  he  doth  acknowledge  himself  a  debtor  to  every  merciful 
man. 


Directions  to  the  Poor. 

HAVING  given  directions  to  the  rich,  I  come  now  to  give 
directions  to  the  poorer  sort,  who  stand  in  as  much  need  as  the 
former. 

I.  '  Labour  to  be  content  with  thine  estate,'  as  being  that  por- 
tion God  hath  allotted  unto  thee  ;  and  repine  not  against  his  pro- 
vidence, because  thou  hast  not  a  larger  allowance,  which  is  the 
counsel  of  the  apostle  Paul,  1  Tim.  vi.  8.  Having  food  and  rai~ 
ment,  let  us  be  therewith  content. 

Q.  Wherein  doth  this  contentedness  consist  ? 

A.  '  In  bringing  down  your  minds  to  your  present  state  and 
condition.'  It  is  the  great  mistake  of  many  ;  to  think  that  con- 
tentedness consisteth  in  abundance,  in  raising  up  their  estates  to 
such  a  pitch  ;  conceiving  they  should  then  be  contented :  where- 
as, indeed,  true  contentedness  consisteth  rather  in  an  evenness, 
and  suitableness,  and  proportion  between  a  man's  estate,  and  his 
mind  ;  so  that,  he  is  the  contented  man,  whose  mind  and  desire 
lieth  level  with  his  estate. 

The  better  to  persuade  the  poorer  sort  to  this  duty  of  content- 
edness, I  shall  propound  some  few  considerations. 

1 .  '  That  such  as  have  convenient  food  and  raiment,  enjoy  as 
much  as  the -richest  men  on  earth  :'  whereupon,  saith  the  apostle 


t)ir&ction3  to  the  Podr.  Ill 

ixi  the  forementioned  place,  1  Tim.  vi.  0.  Having  food  and  rai~ 
ment,  let  us  therewith  be  content.  Though  a  man  possess  never  so 
much  of  this  world's  goods,  yet  doth  he  enjoy  no  more  thereof 
than  himself  eateth  and  weareth  ;  for  the  rest  goeth  to  others,  and 
is  nothing  to  him.  So  that,  the  rich  man  can  have  no  more  real 
good  from  his  great  estate,  than  his  servants  have  :  for,  their  bel- 
lies must  be  filled,  and  their  backs  must  be  clothed  out  of  his  es* 
tate  as  well  as  his  own. 

2.  '  That  every  man's  estate  is  ordered  by  God  :'  who,  as  he  is 
the  sovereign  Lord  of  heaven  and  earth,  and  may  do  with  us  what 
he  pleases  ;  so,  he  is  infinite  in  wisdom,  and  thereby  knoweth  what 
estate  is  best  and  most  convenient  for  us,  even  better  than  we  our- 
selves ;  yea,  and  is  rich  in  mercy  and  goodness,  and,  thereby, 
willing  and  ready  to  do  that,  which  in  his  wisdom,  he  knoweth 
to  be  best  and  most  convenient  for  us  :  Which  if  it  were  seriously 
considered,  would  be  a  special  means  to  work  up  our  hearts  to 
some  measure  of  contentedness  in  our  meanest  estate  and  condition* 

3.  '  That  riches  are  great  hinderances  in  the  way  to  heaven  ;' 
mark  what  our  Saviour  saith,  Luke  xviii.  24,  25.  How  hardly  shall 
they  thai  have  riches  enter  into  the  kingdom  of  God  !  Implying 
riches  to  be  a  great  hinderance  to  mens'  salvation.  Is  it  not,  then, 
an  evidence  of  God's  love  to  thee,  that  he  maketh  thy  way  and 
passage  to  heaven  less  difficult  and  dangerous,  than  thy  rich  neigh- 
bour's ?  Surely  j  when  thou  comest  to  die,  thou  wilt  have  little 
cause  to  complain  of  thy  want  of  plenty  and  abundance. 

II.  '  Labour  to  be  rich  in  grace.'  Yea,  the  poorer  thou  art  in 
purse,  labour  to  be  the  richer  in  grace,  and  then  thy  worldly  po- 
verty will  be  no  hinderance  to  thy  spiritual  preferment,  but  rather 
a  furtherance,  in  that  it  puts  thee  into  a  better  capacity  ;  seeing 
they  are  the  poor  of  this  world,  whom  the  Lord  usually  makes 
rich  in  faith  and  heirs  of  his  kingdom.  And  we  often  read  that 
the  poor  received  the  gospel ;  not  only  the  poor  in  spirit,  but  the 
poor  in  purse.  And,  therefore,  though  thine  outward  condition 
be  poor  and  mean,  yet,  know,  thou  art  as  capable  both  of 
grace  here,  and  of  glory  hereafter,  as  any  whatsoever.  Stir  up 
thyself,  therefore,  by  fervent  praying,  diligent  reading,  and  fre- 
quent hearing  of  the  word,  to  grow  in  grace,  yea,  to  grow  rich  in 
grace,  that  though  thou  art  poor  here,  yet  thou  mayest  be  an  heir 
of  heaven ;  and,  when  thou  diest,  with  Lazarus,  be  received  into 
Abraham's  bosom. 

III.  '  In  the  greatest  wants  and  exigencies,  labour  to  live  by 
faith  in  God's  providence,'  resting  confidently  upon  him  for  a  com- 
fortable supply  of  all  needful,  temporal  good  things.  For  thine 
encouragement  thereupon,  take  notice  of  that  gracious  promise, 
Psal.  xxxv.  10*  '  The  young  lions  do  lack  and  suffer  hunger,  but, 
they  that  seek  the  Lord,  shall  not  want  any  good  thing.'  He  doth> 
not  sav,  thev  shall  have  abundance  ;  but.  thev  shall  want  nothing 

23 


f  7tf  JCfireetions  to  the  Poor. 

that  is  good  for  them.  And,  therefore,  said  our  Saviour,  Mat.  vf.- 
25,  26.  '  Take  no  thought  for  your  life,  what  ye  shall  eat,  or 
what  ye  shall  drink  ;  nor  yet  for  your  bodies,  what  ye  shall  put 
on  :  Is  not  the  life  more  than  meat  ?  and  the  body  than  raiment  ? 
Behold  the  fowls  of  the  air,  for  they  sow  not,  neither  do  they 
reap,  nor  gather  into  barns  ;  yet  your  heavenly  Father  feedeth 
them  :  Are  ye  not  nruch  better  than  they  ?'  Here,  our  Saviour  by 
several  arguments,  labours  to  dissuade  hi&  disciples  from  all  dis- 
trustful thoughts  and  cares  about  their  food  and  raiment,  and  to 
persuade  them  to  live  by  faith  in  God's  providence  for  the  same. 

1.  The  first  argument  is  taken  a  majori  ad  minus,  from  the  great- 
er to  the  less  ;  as  thus,  God  hath  given  yon  the  greater  thing,  there- 
fore he  will  give  you  the  less  :  he  hath  given  you  life,  therefore  he 

will  not  deny  food  :  he  hath  given  you  a  body,  therefore  he  will 
not  withhold  raiment.  This  argument  our  Saviour  expresscth  in 
these  words,  Is  not  the  life  more  than  meat;  and  the  body  than  rai- 
ment ?  intimating,  that  God  who  hath  given  you  a  life  and  a  body,, 
will  assuredly  provide  food  and  raiment  for  them,  which  are  less. 
He  hath  given  you  ten  ousian,  your  essence,  or  substance  ;  there- 
fore he  will  not  withhold  to  epiousion,  any  necessaries  appertain- 
ing thereunto. 

2.  The  second  argument  is  taken  a  miniora  ad  ma  jus,  from  the 
less  to  the  greater  ;  and  may  be  thus  framed  :  '  He  that  provideth 
for  fowls,  will  much  more  provide  for  men :  But  God  provideth 
for  the  fowls  of  the  air,  therefore  much  more  will  he  provide  fo? 
men  ;'  which  argument  is  here  amplified  and  confirmed  by  two 
reasons. 

1.  First,  'From  the  means  of  provision  afforded  to  men,  which 
the  fouls  of  the  air  want.1  For,  whereas  men  plough  and  sow,  and 
reap,  and  gather  their  corn  into  barns,  and,  thereby,  have  means 
of  provision  which  the  fowls  of  the  air  Avant ;  for  they  sow  not, 
neither  do  they  reap,  nor  gather  into  barns  ;  that  is,  they  have 
not,  neither  do  they  use  the  means  of  provision-  which  men  do  ; 
yet  are  they  not  unprov  ided  of  convenient  food  ;  for,  God  feedeth 
them.  '  Why  then  should  men,  who  have  such  means  of  provi- 
sion, distrust  God's  providence,  and,  thereupon  vex  and  perplex 
themselves  with  cares  for  food,  what  they  shall  eat,  and  what  they 
shall  drink,  seeing  God  provideth  for  the  fowls  of  the  air,  who 
have  no  ordinary  means  of  provision..'     . 

2.  From  the  excellency  of  men  above  fowl,  expressed  in  these 
wordsy  '  are  ye  not  much  better  than  they  ?'  Intimating,  that  men 

.  are  much  better  than  the  fowls  of  the  air  ;  and,  therefore,  seeing 
God  provideth  for  the  fowls  of  the  air,  much  more  will  he  provide 
for  men,  especially  for  his  own  children.  For,  who  is  there  that 
feeds  his  hawks  and  his  hounds,  that  will  suffer  his  children  to 
starve  for  want  of  convenient  food  ?  And,  therefore,  you  have 
good  cause,  in  all  your  straits  and  exigencies,  to  live  by  faith  hi. 
God's  providence. 


■Of  Chrietian-Uke  Carnage  under  Reproaches,  112 

CHAP.  XVIL 

Of  Christian-Wee  Carriage  under  Reproaches*. 

I.  '  BEWARE  of  manifesting  any  distemper  or  passion  un- 
der your  reproaches.'  I  deny  not,  but  you  may,  and  ought  to 
be,  sensible  of  the  wrong  done  to  your  name,'  for,  as  a  good  name 
is  as  precious  ointment,  Cant.  i.  3.  so,  to  have  an  evil  name  is  a 
great  judgment :  and,  therefore,  you  ought  to  be  sensible  of  the 
wrong  done  to  your  name  by  slanders  and  reproaches,  -saying, 
'  Let  men  s-peak  of  me  what  they  please,  -I  care  not,  so  Jong  as  I 
know  mine  own  innocency,;1  for  though  the  testimony  of  your  own 
innocency  be  a. ground  of  comfort  unto  you  ;  yet,  your  care  must 
be,  not  only  to  approve  yourselves  unto  -God,  but  also  unto  men, 
to  be  as  careful  of  your  good  name,  as  possibly  you  can  ;  but  yet 
}rou  are  not  to  manifest  any  distemper  or  passion  upon  the  re- 
proachful speeches  of  others  against  you.     For. 

1.  That  will  give  others  just  occasion  to  conclude  that  you  are 
verily  guilty  of  those  things  whereof  you  are  reproached. 

2.  Your  distemper  and  passion  will  much  disquiet  your  spirit, 
and  indispose  you  to  the  right  manner  of  performing  any  good  duty. 

II.  ;JBeware  of  returning  reproach  for  reproach,  or  railing  for 
railing,,'  which  is  very  unbeseeming  a  Christian,  being  therein  so 
unlike  unto  Christ,  who,  as  the  apostle  Peter  speaketh,  1  Pet.  ii, 
23.  When  he  was  reviled,  reviled  not  again. 

III.  '  Seem  to  take  little  or  no  notice  of  those  reproaches,  that 
are  cast  upon  you.'  The  wise-man  saith,  Prov.  xix,  11.'  it  is.  the 
glory  of, a  man  to  pass  over  a  transgression  ;'  i.  e. '  to  seem  to  take 
no  notice  thereof.'  And,  truly,  it  is  the  best  kind  of  revenge  you 
can  take  of  your  reproachers ;  for,  there  can  be  no  greater  vexa- 
tion to  your  malicious  rcproacher,  than  to  see  you  take  little  or  no 
notice  of  his  reproaches  against  you  ^  and,  whosoever  will  make 
trial,  shall  find  that  his  adversary  is  more  vexed  with  his  silence, 
than  if  he  should  return  like  for  like. 

IV.  '  When  an  evil  report  is  raised  of  you,  be  not  so  much  in- 
quisitive who  raised  it,  as  to  make  a  good  use  and  sanctified  im- 
provement thereof?'  To  this  end  know,  and  consider,  that  the 
report  raised  of  you  is  either  true  or  false  ;  if  true,  then  you  may 
discern  the  finger  of  God  at  your  enemies'  tongue's  end,  pointing 
unto  your  sins,  and  calling  upon  you  to  humble  yourselves  for  the 
same  :  But  if  the  report  raised  of  you  be  false ;  yet,  you  may 
hearken  to  it  as  to  a  call  from  God,  to  look  more  narrowly  over 
yourselves,  lest  you  be  overtaken  with  that  sin,  wherewith  at  the 
present  you  are  falsely  charged :  for,  God  knowing  your  temper 
and  disposition,  happily  seeth  that  you  are  inclinable  thereunto, 
and  therefore  suffereth  others  to  charge  you  therewith,  though 


180  How  to  improve  our  Afflictions. 

falsely,  merely  for  the  preventing  thereof,  that  you  may  not  be 
overtaken  therewith.  And  thus  may  you  make  a  good  use  of  the 
falsest  and  bitterest  objections  of  your  adversary  against  you. 

V.  '  Labour  to  walk  contrary  to  what  is  charged  upon  you, 
though  falsely.'  As,  for  instance,  if  you  are  charged  with  hypo- 
crisy, that  you  are  no  better  than  hypocrites  ;  labour  the  more  for 
sincerity,  and  resolve  to  perform  all  you  do  out  of  respect  to  God. 
more  than  unto  men  ;  if  you  are  charged  with  pride,  carry  your- 
selves the  more  humbly  and  lowly,  that  your  humility  may  ap- 
pear unto  all,  and  so  your  conversation  give  your  enemies  the  lie. 

VI.  '  Go  and  spread  your  reproaches  before  God  in  prayer,' 
as  good  Hezekiah  did  the  reproaches  of  Rabshaketh  ;  and  make 
known  your  case  unto  him,  desiring  help  and  strength  from  him, 
to  bear  them  Christian-like,  and  then  you  shall  not  need  to  doubt 
of  his  gracious  comfort  and  support. 


CHAP.  XVIII. 

How  to  improve  Losses,  Crosses,  and  Afflictions. 

IN  regard  that  all  men,  so  long  as  they  live  here  in  this  world., 
ire  subject  to  manifold  losses,  crosses,  and  afflictions  ;  therefore, 
it  is  necessary,  that  I  should  give  you  some  directions  how  to  car- 
ry yourselves  in  reference  thereunto. 

The  directions  are  these. 

1.  When  God  shall  exercise  you  with  any  losses,  crosses,  or 
afflictions,  labour  to  bear  them  Christian-like,  To  that  end,  ob- 
serve these  rules. 

1.  '  Bear  them  sensibly;'  the  Lord  expects  we  should  be  sen- 
sible of  the  weight  of  our  afflictions  ;  he  would  not  have  us  stoickg 
or  stocks,  which  are  not  affected  with  his  stripes  ;  but  like  chil- 
dren, he  would  have  us  sensible  of  the  smart  of  the  rod.  Thus 
was  Job,  chap.  i.  20. 

There  arc  two  extremes  whcreinto  we  are  very  prone  to  run, 
in  times  of  afflictions  ;  the  one  is,  a  despising  of  afflictions  ;  the 
other  is  a  fainting  under  them  :  both  which  are  hinted  to  us  by 
the  author  to  the  Hebrews,  Heb.  xii.  b.  '  My  son,  despise  not 
thou  the  chastening  of  the  Lord,  nor  faint  when  thou  art  rebuked 
of  him:'  'These  are  the  two  extremes  we  are  carefully  to  avoid 
in  times  of  afflictions. 

1.  '  Not  to  despise  or  slight  the  chastisement  of  the  Lord,'  say- 
ing, if  God  will  have  my  estate,  let  him  have  it ;  if  he  will  have 
my  husband,  or  wife,  or  child,  let  him  have  them  :  This  is  a  de- 
spising of  the  chastening  of  the  Lord,  a  little  regarding,  yea.  a 


How  to  improve  our  Afflictions.  181 

contemning  thereof,  as  the  Greek  word  implieth,  which  is  very 
displeasing  unto  God. 

2.  Not  to  faint  under  our  losses,  crosses,  and  afflictions,  as 
when  children  die,  then  the  spirit  of  the  parent  to  die  also  ;  or 
when  the  husband  dieth,  then  the  spirit  of  the  wife  to  die  also  ; 
this  is  a  fainting  under  the  burden  of  our  afflictions,  as  if  they  were 
unsupportable,  not  to  be  endured. 

II.  If  you  would  bear  your  afflictions  Christian-like,  bear  them 
with  patience  and  silence,  according  to  the  example  of  David,  who 
when  God  laid  his  hand  upon  his  back,  he  presently  laid  his  hand 
upon  his  mouth ;  as  appeareth  by  his  own  expression,  /  was  dumb, 
I  opened  not  my  mouth,  because  thou  didst  it,  Psal.  xxxix.  9. 

This  patient,  silent  bearing  of  afflictions  is  opposed  to  two 
things. 

1.  To  an  inward  repining  at  the  dispensations  of  God  towards 
you. 

2,  To  an  inward  complaining  and  murmuring  at  them  ;  both 
which  you  must  carefully  avoid. 

1.  '  You  must  carefully  avoid  all  inward  repinings  at  the  dis- 
pensation of  God's  providence  towards  you  ;'  whatsoever  storms 
are  without  you,  yea,  and  blow  upon  you,  yet  your  heart  within 
you  should  be  calm  and  quiet :  what,  though  the  Lord's  dealings 
with  you  be  very  sharp  ?  yet  you  ought  not  to  repine  at  them,  but 
quietly  and  silently  to  submit  thereunto,  acknowledging  the  equity 
of  God's  proceeding  with  you  j  that  as  he  is  righteous  in  ail  his 
ways,  so,  in  particular,  towards  you  ;  and  thereupon  to  say  with 
good  old  Eli,  1  Sam.  iii.  18,  It  is  the  Lord,  let  him  do  what  seem- 
eth  him  good,  and  with  our  blessed  Saviour,  Luke  xxii.  42.  Far 
iher,  not  my  will,  but  thy  will  be  done.  And,  if  you  bear  your, 
afflictions  thus  quietly,  you  shall  bear  them  with  much  more  ease 
at  present,  and  find  them  more  profitable  in  the  end. 

2.  As  you  must  carefully  avoid  all  inward  repining,  so  likewise 
all  outward  complaining  and  murmuring  under  the  sad  dispensa? 
dons  of  God's  providence.  As  you  must  not  entertain  any  hard 
thoughts  of  God,  as  if  he  punished  you  above  your  deservings,  or 
more  than  you  are  able  to  bear ;  so,  neither  must  you  express  any 
discontented  words  against  the  Lord's  dealing  with  you ;  for, 
though  a  Christian  may  mourn  under  sad  providences,  yet  may 
he  not  murmur  at  them ;  though  he  may  groan,  yet  not  grumble; 
but  quietly  bear  all  losses,  crosses,  and  afflictions,  both  in  opposi- 
tion to  all  inward  repining,  and  outward  murmuring. 

3.  If  you  would  bear  your  afflictions  Christian-like,  you  must 
bear  them  willingly  and  cheerfully. 

To  help  you  herein,  take  these  few  considerations. 

1 .  '  That  no  afflictions  befal  any  without  the  wise  ordering  pro- 
vidence of  God,'  as  Eliphaz  implieth,  Job  v.  6.  'Affliction  com- 
etfy  not  forth  of  dust,  neither  doth  evil  spring  out  of  the  ground.' 


a  82  Hozv  to  improve  our  Afflictions-. 

Truly,  there  is  not  a  warrant  comes  to  arrest  thy  body  with  pais 
or  sickness,  but  it  comes  under  the  hand  and  seal  of  thy  heavenly 
Father ;  there  is  not  a  Habeas  Corpus  comes  to  remove  thy  yoke- 
fellow, child,  or  friend,  but  it  is  signed  by  thy  heavenly  Father* 
This  consideration  hath  been  a  ground  of  comfort  unto  the  people 
of  God  in  all  their  afflictions  ;  '  The  Lord,'  saith  Job,  '  hath  gi- 
ven, and  the  Lord  hath  taken  away,  blessed  be  the  name  of  the 
JLord,1  Job  i.  21.  And  this  must  needs  be  a  ground  of  comfort, 
yea,  and  joy  unto  all  the  people  of  God,  especially  if  you  shall 
consider  in  the  next  place, 

2.  '  That  the  end  God  aims  at  in  your  afflictions  is  to  do  you 
good  ;  yea.  some  special  good,  that  could  not  be  done  so  well  in 
any  other  way  ;'  The  Lord  chasteneth  us  for  our  profit,  Heb.  xii. 
20.  Every  cross  will  bring  with  it  some  blessing  or  other,  if  the 
fault  be  not  in  ourselves  ;  yea,  the  greatest  cross  will  bring  the 
greatest  blessing. 

3.  '  As  God  doth  intend  our  good  thereby,  so  when  it  hath  ef- 
fected that  good  which  God  intended  thereby,  he  will  soon  re- 
move your  affliction  from  you :'  for,  The  Lord  taketh  no  delight  or 
pleasure  in  your  pains  or  sufferings,  but  delighteih  in  mercy,  Mic. 
vii.  S.  and,  therefore,  will  not,  neither  can  he,  suffer  his  afflict- 
ing hand  to  lie  longer  upon  you,  than,  in  his  wisdom,  he  seeth  to 
be  needful  and  necessary,  for  the  effecting  of  that  good,  w  ich  he 
intends  you  thereby ;  and,  therefore  if  your  afflictions  seem  long 
nnto  you,  know,  they  are  no  longer  than  needs  must,  and  the  good 
for  which  God  sent  them  is  not  yet  effected. 

4.  '  That  God  will  either  proportion  your  afflictions  to  the 
measure  of  your  strength,  or  your  strength  to  the  measure  of  your 
afflictions  ;'  laying  no  more  upon  you  than  he  will  enable  you  to 
bear;  according  to  that  of  the  apostle,  1  Cor.  x.  13.  'God  is 
faithful,  and  will  not  suffer  you  to  be  tempted  above  what  you  are 
able  to  bear.' 

VI.  If  you  would  bear  your  afflictions  Christian-like,  you  must 
bear  them  fruitfully,  by  labouring  to  make  a  sanctified  use  and 
improvement  of  them,  whereby  they  will  become  comfortable 
blessings  unto  you  ;  for  a  sanctified  affliction  is  a  great  blessing. 

Q.  What  course  should  I  take  to  have  my  affliction  so  sanctified 
unto  me,  that  I  may  be  able  to  say  with  David,  It  is  good  for  me 
that  I  have  been  afflicted?  Psalms  exxix.  71. 

A.  I.  *  In  every  affliction  take  notice  of  the  displeasure  of  God 
(against  thee  ;'  for,  though  the  Lord  doth  sometimes  afflict  his 
children  for  the  trial  and  exercise  of  their  graces,  rather  than  for 
any  displeasure  he  hath  conceived  against  them,  as  in  Job's  case 
it  Avas,  yet  usually  he  strikes  not  till  he  be  provoked  by  our  sins  : 
and  therefore  it  will  be  thy  wisdom  in  every  affliction,  to  take  no- 
tice of  the  displeasure  of  God  against  thee.  . 

II.  '  Search  into  thine  own  heart,  and  labour  to  find  out  the 


Mow  to  improve  our  Afflictions;  183 

cause  of  God's  displeasure  against  thee  ;'  for,  it  is  not  for  nought 
that  God  afflicts  thee,  something  or  other  is  amiss  in  thee,  which- 
God  would  have  amended  and  reformed ;  and  considering  that 
the  Lord  doth  not  only  in  general  correct  us  for  sin,  but  visiteth 
our  special  sins  with  special  judgments  and  afflictions  :  therefore, 
whensoever  the  Lord  visiteth  thee  with  sickness,  or  exerciseth  thee 
with  any  affliction,  know,  it  is  thy  duty  to  make  a  strict  search, 
and  diligent  enquiry  into  thine  own  heart,  for  the  special  sin  or  sins 
God  aims  at  therein,  to  find  out  the  plague  of  thine  own  heart. 
Thus  did  the  people  of  God  under  their  sad  affliction ;  yea,  they 
called  upon  one  another  to  the  practice  of  this  duty ;  Let  us  search 
and  try  our  ways,  said  they,  Lam.  iii.  42.  for,  as  a  disease  can  nevei? 
fee  well  cured,  till  the  cause  thereof  be  first  found  out,  and  dis- 
covered ;  so,  neither  can  any  affliction  be  sanctified  and  removed, 
till  that  which  hath  occasioned  ity  be,  in  some  sort,  found  out,- and 
discovered. 

For  the  better  discovery  of  the  particular  sin,  or  sins,  God  aims- 
at  in  thine  afflictions,  take  these  few  rules  and  directions. 

1.  When  God  visiteth  thee,  or  any  of  thy  dear  relations,  with, 
sicknessr  or  exerciseth  thee  with  any  affliction,  or  doth  but  shake 
his  rod  over  thee,  set  thyself  as  in  his  sight  and  presence,  and  then 
examine  thy  soul  and  conscience  thoroughly,,  make  an  exact  sur- 
vey and  seach  into  every  corner  thereof,  to  find  out  the  particular 
sin  God  aimeth  at. 

2.  Take  notice  what  sin  thy  conscience  doth  first  bring  to  thy 
remembrance  :  for,  conscience  is  God's  deputy  to  convince  thee, 
and  to  tell  thee,  that  by  living  in  the  practice  of  such  and  such  a 
sin,  or  in  the  omission  of  such  a  duty,  thou  hast  justly  brought  upon 
thee  such  a  judgment ;  as  thou  mayest  see  in  the  example  of 
Joseph's  brethren,  who,  for  their  cruelty  towards  their  brother, 
adjudged  themselves  worthy  of  all  the  miseries  which  they  suffered; 
for,  their  consciences,  it  seems,  in  their  distress,  chiefly  checked 
them  for  that ;  therefore,  they  had  good  ground  to  suspect  that 
to  be  the  cause  of  their  present  distress  :  under  every  cross  and 
affliction,  therefore,  listen  to  the  voice  of  conscience,  which  will 
deal  impartially  with  thee. 

3.  Take  special  notice  of  the  kind  of  thine  affliction  ;  for,  it  is 
God's  usual  manner  to  punish  sin  in  kind,  by  way  of  retaliation ; 
observing  analogy,  proportion,  and  similitude  between  the  quality 
of  the  sin,  and  the  punishment  which  he  inflicteth ;  and  so  leadeth- 
us,  as  it  were,  by  the  hand ;  that  we  may  come  to  find  and  feel 
it  by  his  guidance  and  direction  ;  for,  mens  punishment  often  bears 
the  image  and  superscription  of  their  sin  upon  it :  Thus,  God 
oftentimes  punisheth  drunkards  with  dropsies,  and  covetous  men 
with  thieves,  who  rob  them  as  they  have  robbed  others  :  Thus, 
God  often  punisheth  our  profaning  of  his  sabbath,  by  inflicting 
some  judgment  upon  us  at  that  day  ;  and  our  careless  neglect  -of 


184  flow  to  improve  our  Afflictions* 

family-duties,  by  taking  away  family-relations.  Thus,  there  is 
oftentimes  a  proportion  between  men's  practices,  and  God's 
punishment ;  by  comparing  whereof  we  may  many  times  come  to 
find  out  the  particular  sin,  for  which  God  afflicts  us* 

4.  When  God's  afflicting  hand  is  upon  thee,  consider  for  what, 
sin  especially  thou  hast  often  been  reproved,  either  by  the  motions 
of  God's  Spirit,  or  by  the  admonitions  of  his  ministers  ;  or  by 
the  checks  of  thine  own  conscience,  and  yet  hast  refused  to  reform 
the  same :  thereupon  suspect  that  sin  m  special  to  be  the  sin  at 
which  the  Lord  aimeth  in  thy  present  affliction ;  for  it  is  usual 
with  God  to  proceed  from  words  to  blows,  to  make  us  give  more 
diligent  heed  thereunto. 

5.  Be  earnest  with  God  in  prayer,  that  he  would  help  thee  in 
this  search,  that  he  would  discover  and  make  known  unto  thee 
the  sin,  or  sins  at  what  he  especially  aimeth.  Thus  did  Job  x.  2. 
Shew  me,  saithhe,  zoherefore  thou  contendest  with  me,  for  what  sin. 
or  sins  thou  dost  thus  afflict  me.  And,  afterwards,  he  cries  out 
in  his  afflictions,  make  me  to  know  my  transgression,  and  my.  sin,  Job 
xiii.  23.  In  like  manner,  do  thou,  in  thine  affliction,  fly  unto  God 
by  prayer,  beseeching  hirn,  to  shew  unto  thee  wherefore  he  doth 
so  contend  with  thee,  and  to  make  known  unto  thee  what  is  thy 
transgression  and  thy  sin,  that  hath  provoked  his  displeasure 
against  thee. 

III.  '  Having  found  out  the  particular  :in  God  aimed  at  in  thine 
affliction,  then  go  and  confess  it  unto  God  in  prayer  with  the  ag- 
gravating circumstances  thereof ;  freely  judging  and  condemning 
thyself  before  God  for  the  same,  with  a  brokeR  and  contrite  heart ; 
to  such  as  confess  their  sins,  there  is  a  promise  of  forgiveness 
made,  1  John  i.  9.  To  thy  confessions,  add  earnest  and  fervent 
prayer  unto  God,  as  for  the  pardon  and  forgiveness  of  thy  sins, 
through  the  merits  of  Jesus  Christ ;  so,  for  reconciliation  with 
that  God  whom  thou  hast  so  much  provoked  by  thy  sins.  Beg  of 
him,  as  to  love  thee  freely,  so,  to  receive  thee  graciously,  and  not 
to  contend  with  thee  forever. 

IV.  '  Whereinsoever,  upon  thine  examination,  thou  findest  thy- 
self to  have  been  faulty,  thou  must  endeavour  to  amend  and  re- 
form :  for,  as  the  end  of  thy  search  is,  to  discover  what  is  amiss 
in  thee,  so  the  end  of  thy  discovery  is,  to  amend  and  reform  what 
hath  been  amiss  in  thee.  And,  truly,  without  this,  it  will  little 
avail  thee,  to  pray  unto  God  for  the  removal  of  thine  affliction  ; 
for,  the  Lord  himself  noteth  continuance  in  sin  to  be  the  chief 
cause  of  the  continuance  of  his  hand  of  affliction  upon  his  people, 
Isa.  ix.  12,  13. 

V.  '  Though  afflictions  are  special  opportunities  for  spiritual  ad- 
vantage ;  yet  seeing  they  are  not,  of  themselves,  able  to  work  any 
good  in  thee,  without  the  special  assistance  of  God's  Spirit  work- 
ing together  with  them,  be  earnest  with  Gocl  w  prayer  for  a  sane- 


ttow  to  close  the  Day  with  God.  183 

ttfied  use  and  improvement  of  them  ;'  that,  as  he  doth  afO'ct  thee, 
so,  he  will  teach  and  instruct  thee  by  his  holy  Spirit,  how  tc  make 
a  good  use  thereof,  to  the  spiritual  advantage  of  thine  own  soul. 
In  all  thy  addresses  unto  God  in  prayer  ;  beg  of  him  that  no  afflic- 
tion may  pass  away  unsanctified" ;  and  pray  more  for  the  sanctifi- 
cation  of  them,  than  for  their  removal. 

VI.  '  In  the  time  of  thy  affliction  vow  and  promise  unto  God 
better  obedience  for  the  time  to  come ;'  that  thou  wilt  be  more 
careful  in  the  avoiding  of  those  sins,  for  the  commission  whereof, 
and  in  the  performing  of  those  duties,  for  the  omission  whereof 
thy  conscience  checks  thee.  David,  in  Psalm  lxvi.  14.  speaks  of 
vows  which  he  had  made  unto  God  in  ike  day  of  his  trouble  and  dis-± 
tress ;  and,  truly,  this  vowing  unto  God  newness  of  life,  better 
obedience,  and  a  greater  watchfulness  Over  ourselves  for  the  time 
to  come,  is  a  necessary  duty  to  be  oft  performed  by  us,  especially 
in  the  time  of  our  sickness,  and  that,  in  regard  of  the  weakness  of 
our  flesh :  for  howsoever  in  our  sicknesses  and  afflictions  there 
may  be  good  motions,  purposes,  and  intentions  in  our  minds,  yet, 
through  the  Weakness  of  our  flesh,  we  are  apt  to  start  from  them. 
Now,  a  promise  and  vow  is  a  special  means  to  keep  us  frcm  start- 
ing from  our  good  motions  and  purposes,  Per  votum  immobiliter 
voluntas  firmatur  in  bonum.    Aquin.  Sum*  ii.  2.  q.  88.  art.  6. 

VII.  '  Be  careful  to  perform  the  vows  and  promises  thou  makest 
unto  God  in  the  day  of  thy  troubles  and  distress;'  for,  by  thy 
vow  thou  hast  bound  thyself  to  performance  :  and,  therefore,  saith 
the  wise  man,  Eccles.  v.  4,  5.  '  When  thou  vowest  a  Vow  unto 
God,  defer  not  to  pay  it :  for,  he  hath  no  pleasure  in  fools  :'  noting 
it  to  be  egregious  folly  in  any  to  be  forward  in  making  vows  unto 
God,  and  then,  afterwards,  to  be  backward  in  performing  what 
they  vowed. 


CHAP.  XIX. 

How  to  close  the  Day  with  God* 

HAVING  shewed  you  how  to  walk  with  God  all  the  day  long ; 
Icome  now  to  shew  you  how  to  close  the  day,  and  lie  down  with 
God  in  the  evening. 

The  directions  may  be  brought  to  these  heads  : 

I.  '  Such  as  concern  our  behaviour  in  the  evening.' 

II.  '  Such  as  concern  our  behaviour  at  our  going  to  bed.' 

I.  The  directions  which  concern  our  behaviour  in  the  evening^ 
are  these : 

1.  'Withdraw  thyself  into  some  secret  and  retired  place,  and 
there  look  back,  and  call  to  mind  how  thou  hast  spent  the  day,* 

24 


1 86  How  to  close  the  Day  with  God- 

Consider,  how  thou  hast  performed  the  forementioned  duties  be- 
longing to  the  several  parts  of  the  day  ;  to  that  end,  put  these 
questions  to  thyself.     As, 

1 .  How  did  I  awake  in  the  morning  ?  Were  my  morning- 
thoughts  upon  the  world,  and  the  satisfying  my  lusts  ?  or  upon 
God  ;  and  some  of  his  glorious  excellencies  ? 

2.  Did  I,  so  soon  as  I  was  up,  offer  unto  God  my  morning 
sacrifice  of  prayer  and  thanksgiving ;  first  in  secret,,  and  then  with 
my  family. 

3.  After  what  manner  were  they  performed  by  me  ?  Did  I  them 
out  of  form  and  custom  ?  or  out  of  conscience,  in  obedience  to  the 
command  of  God  ?  did  I  draw  near  unto  God  with  my  heart,  as 
well  as  with  my  body  ?  Did  I  put  forth  the  strength  of  my  aifec- 
tion  in  prayer,  or  was  it  performed  after  a  cold  and  formal  manner, 
with  much  deadness  of  heart,  and  distractions  of  mind  ? 

4.  Have  I  read  my  portion  of  scripture  this  day,  or  no  ?  Did  I 
do  it  overly  and  slightly,  or  with  an  holy  reverence,  as  in  the  sight 
and  presence  of  God  ?  And,  have  I  meditated  on  what  I  read,  that 
so  I  might  the  better  remember  the  same  ? 

5.  Have  I  this  day  been  watchful  over  my  thoughts  ?  not  suf- 
fering any  wanton,  worldly  or  vain  thoughts  to  lodge  in  my  heart, 
but  with  detestation  rejected,  and' cast  them  out  so  soon  as  they 
have  risen  there  ? 

6.  Have  I  been  watchful  over  my  words,  avoiding  all  unchaste 
speeches,  and  unsavoury  discourses,  not  suffering  any  corrupt 
communication  to  proceed  out  of  my  mouth,  but  that  which  was 
good  to  the  edification  of  others  ? 

7.  Have  I  this  day  been  watchful  over  all  my  ways  and  actions v 
making  God's  word  my  rule,  and  his  glory  the  chief  end  and  aim 
of  them  all?  Have  I  commended  all  my  businesses  unto  God  by 
prayer,  not  enterprising  any  thing  without  seeking  direction,  as- 
sistance, and  a  blessing  from  him?  And,  have  I  set  God  always 
before  me,  walking  as  in  his  sight  and  presence  ? 

S.  Have  I  this  day  wittingly  adventured  upon  the  committing 
of  any  known  sin  ?  Have  I  thereupon  humbled  myself  before  God. 
and  turned  unto  him  by  true  and  unfeigned  repentance,  or  not  ? 

9.  Have  I  seasoned  and  sanctified  my  meals  with  some  spiritual 
communication,  and  useful  discourses  ;  dropping  something  of  the 
mercy,  of  the  goodness,  and  bounty  of  God,  that  thereby  my 
soul,  as  well  as  my  body,  might  be  fed  and  nourished  ? 

10.  Have  I  followed  my  worldly  businesses  with  spiritual  affec- 
tions, often  lifting  up  my  heart  unto  God  in  some  heavenly  ejacu- 
lations ?  And,  have  I  been  just  and  honest  in  all  my  dealings  with 
men,  abhorring  to  get  any  thing  by  wicked  and  deceitful  courses  ? 

1 1 .  What  hath  been  my  carriage  in  secret  ?  Have  I  there  let 
out  my  heart  in  contemplative  wickedness,  by  feeding  my  fancy, 
ur.d  pleasing  myself  in  ambitious,  revengeful,  lascivious,  and  oth* 


Hozc  to  close  the  Day  with  God.  187 

cr  wicked  thoughts  ?  Or,  have  I  improved  my  privacy,  by  fixing 
my  thoughts  upon  some  spiritual  and  heavenly  subject,  discours- 
ing thereof  with  myself? 

12.  What  hath  been,my  behaviour  in  company  ?  Have  I  trifled 
away  the  time  in  worldly  conferences,  and  sinful  discourses,  giving 
too  much  way  to  the  satisfying  of  my  carnal  lusts  and  pleasures  ? 
Or,  have  I  laboured  to  be  fruitful  and  profitable  -therein,  both  to 
myself  and  others  ? 

As  he  is  the  best  tradesman^  that  every  day  in  the  evening  tak- 
eth  an  account  of  ;his  worldly  losses  and  gains  ;  so,  he  is  the  best 
Christian,  that  every  day  in  the  evening  taketh  an  account  of  his 
spiritual  losses  and  gains  ;  whether  he  go  forward  or  backward  in 
the  ways  of  godliness*  History  tells  us  of  many  heathens,  who 
were  wont  every  evening  to  revise  the  transactions  of  the  day ;  as, 
of  Sextus,  the  Roman  Philosopher,  of  whom  it  is  recorded,  that 
every  evening  as  he  was  going  to  bed,  he  would  question  his  soul, 
;  What  evil  he  had  healed,  what  vice  he  had  withstood  that  day, 
m  what  regard  he  was  better  than  before.'  An  example,  worthy 
our  Christian  imitation,  and  a  shame  it  would  be  to  us  to  fall  short 
of  heathens  herein. 

II.  '  Call  to  mind  the  passages  of  God's  providences  towards- 
thee,,  and  treasure  them  up  in  thy  heart  and  memory,'  labouring 
to  make  a  right  use  of  them.  The  truth  is,  it  is  an  argument  of 
a  profane  and  irreligious  heart,  to  let  the  remarkable  passages 
of  God's  providence  pass  away  without  any  due  observation  of 
them.  For,  as  the  Psalmist  speaketh,  Psalm  cxi.  4.  The  Lord 
hath  so  done  his  marvellous  works,  that  they  ought  to  be  had  in 
remembrance  :  Therefore,  it  is  thy  duty,  and  will  be  thy  wisdom, 
as  in  the  day  to  take  notice  of  all  the  passages  of  God's  providence 
towards  thee  %  so,  in  the  evening,  to  call  them  to  remembrance, 
that  they  may  take  the  deeper  impression  upon  thee. 

III.  '  If  thou  hast  been  moved  unto  anger  in  the  day-time,  let 
not  the  sun  go  down  upon  thy  wrath,'  Eph.  iv.  26.  whereby  the. 
Apostle  implieth  such  a  speedy  suppression  of  anger,  that  it  may 
not  sleep  with  thee  ;  for,  saith  he,  in  the  next  verse,  '  This  is  to 
give  place  to  the  devil ;'  who,  saith  Gregory,  in  the  night-season 
cometh  to  the  angry  man  in  his  bed,  and  setteth  before  him  the 
greatness  of  the  wrong  done  unto  him,  andaggravateththe  same, 
by  all  the  amplifying  circumstances  thereof,  to  heighten  up  his 
anger  to  a  revenge  :  therefore  saith  the  apostle,  Let  not  the  sun  go 
down  upon  your  wrath. 

IV.  '  Before  thou  goest  to  bed,  be  sure  to  offer  unto  God  thine 
evening  sacrifice  of  prayer  and  thanksgiving.'  This  is  hinted  unto 
us  under  the  law,  where  the  Lord  required  his  evening  sacrifice, 
as  well  as  his  morning  one,  Exod.  xxix.  38,  39.  Therefore,  much 
more  doth  he  require  an  evening  as  well  as  a  morning  sacrifice, 
how  under  the  gospel.     And,  truly,  if  thou  shalt  lie  down  in  thy 


188  How  io  close  the  Day  with  God, 

sins  unrepented  of,  thou  mayest  haply  awake  with  hell-flames  about 
thine  ears  :  and  therefore,  far  be  it  from  thee  to  presume  to  go  to 
thy  bed,  before  thou  hast  offered  unto  God  thine  evening  sacrifice 
of  prayer,  and  therein  heartily  begged  the  pardon  and  forgiveness 
of  all  thy  sins,  in  and  through  the  merits  and  mediation  of  Jesus 
Christ.  Shouldst  thou  put  off  the  performance  of  this  duty  till  thou 
art  in  thy  bed,  as  the  practice  of  too  many  is,  it  is  very  likely  thou 
wilt  fall  asleep,  before,  thou  hast  made  any  great  progress  therein  ; 
and  those  prayers  which  thou  makest  in  thy  bed,  will  prove  but 
drowsy,  yawning  prayers,  at  the  best :  therefore  be  sure  to  offer 
up  thine  evening  sacrifice  before  thou  goest  into  thy  bed  ;  and,  if 
conveniently  thou  canst  before  supper ;  for,  by  experience  we  find 
that  our  bodies  are  much  drowsy,  and  our  spirits  much  more  dead 
and  heavy  alter  supper  t;;an  before. 

Having  shewed  thee  the  duties  to  be  performed  by  thee  in  the 
evening,  before  thy  going  to  bed  ;  I  come  now  to  the  duties  to  be 
performed  by  thee  at  thy  lying  down. 

1 «  '  Take  all  occasions  of  holy  and  heavenly  meditations  :'  To 
this  end,  as  thou  art  putting  off  thy  cloaths,  think  how  it  will  not 
be  long  before  thou  be  stripped  of  all,  and  go  out  of  the  world  as 
naked  as  thou  earnest  into  it :  which  Job  excellently  expresseth, 
Job  i.  21.  Naked  came  I  out  of  my  mother's  womb,  and  naked  shall 
I  return  thither  ;  not  into  his  mother's  womb  again,  for  that  is 
impossible ;  but  to  the  grave,  the  womb  of  the  earth,  and  common 
mother  of  all :  so  that  the  meaning  is,  I  shall  go  out  of  the  world, 
as  I  came  into  it.  Hence  death  is  called  an  uncloathing,  (2  Cor. 
V.  4.)  because  it  strips  a  man  of  all  his  ornaments,  not  only  of  his 
apparel,  but  also  of  his  honour,  wealth  and  riches. 

2.  How  should  the  consideration  thereof  stir  thee  up  to  labour 
for  the  true  riches  and  spiritual  cloathing?  I  mean,  the  saving 
graces  of  Cod's  Spirit,  and  the  robe  qf  Christ's  righteousness,  and 
then  thou  shalt  not  go  out  naked,  but  adorned  and  enriched. 

3.  Again,  as  thou  art  laying  thyself  down  in  thy  bed,  let  thy 
bed  mind  thee  of  thy  grave,  thy  sheets  mind  thee  of  thy  winding- 
sheet,  and  thy  sleep  mind  thee  of  death:  for  death  is  but  a  kind 
of  sleep  :  sleep  is  a  short  death,  and  death  is  a  long  sleep.  Hence 
sleep  and  death  are  often  put  the  one  for  the  other  in  scripture  ; 
and  death  is  often  set  out  by  sleep,  Deut.  xxxi.  16.  Dan.  xii.  2. 
John  xi.  12. 

4.  As  thou  art  going  to  sleep,  commend  thyself  both  soul  and 
body,  with  thy  relations,  into  the  arms  of  God's  protection,  know- 
ing that  they  are  safe  whom  the  Lord  keepcth  :  and  then  labour 
to  'all  asleep  as  thou  art  meditating  of  some  good  thing  :  for  so 
will  thy  sleep  be  more  sweet,  thy  dreams  more  comfcitable,  and 
thine  heart  in  a  better  plight  when  thou  awakest. 


Arguments  for  the  change  of  the  Sabbath.  18& 

CHAP.  XX. 

Directions  for  sanctifying  the  Lord's  Day, 

HAVING  shewed  you  how  to  walk  with  God  on  the  week- 
days,; I  shall  now  shew  you  how  to  walk  on  the  Sabbath-day,  so 
far  as  it  may  prove  a  comfortable  day  unto  you.  To  this  end  1 
shall, 

1 .  'Give  you  some  grounds  for  the  change  of  the  Sabbath,  from 
the  last  day  of  the  week  to  the  first ;  proving  our  Lord's-day  to  be 
the  true  Sabbath.' 

2.  '  Give  you  directions  how  to  sanctify  the  same.' 

3.  '  Add  some  motives  to  quicken  you  up  to  conscionable  ob- 
servations of  the  directions.' 

Grounds  for  the  change  of  the  Sabbath,  from  the  last  day  of 
the  week  to  the  first,  are  briefly  these  : 

1.  '  Divine  institution,'  even  the  institution  of  Christ  himself; 
which  appeareth  two  ways. 

1.  '  By  the  title  given  to  the  first  day  of  the  week  :'  namely, 
the  Lord's-day  ;  for,  whatsoever  in  holy  writ  is  said  to  be  the 
Lord?s  denominatively,  of  that  Christ  is  the  author  and  institutor. 
As  for  instance,  the  hordes  supper  ;  because  he  instituted  it.  The 
people  of  the  Lord,  because  he  chose  them  :  the  Lord's  messengers, 
because  he  sends  them.  Upon  the  same  ground,  the  first  day  of 
the  week  is  denominatively  called  the  Lord's  day  ;  and  that  not 
by  creation,  for,  so  every  day  is  from  the  beginning ;  but  by  divine 
institution,  because  it  was  instituted  by  Christ  the  Lord,  for  divine 
worship  and  service,  and  for  the  memorial  of  the  great  work  of 
redemption  wrought  by  him.  Agreeable  hereunto  is  that  of 
St.  Augustin,  who  saith,  That  the  apostles  appointed  the  Lord's 
day  to  be  kept  with  all  religious  solemnity  ^because  on  that  day 
our  Redeemer  rose  from  the  dead ;  and  therefore  is  called  the 
Lord's  day.  Dominicum  diem  Apostoli  religiosa  solemnitate  haben- 
dum sanxerunt  /  quia  in  eodem  liedemptor  nosier  a  mortuis  resurrex- 
it,  quique,  ideo,  Dominions  appcllatur,  Aug.  Serm.  151.  de  Tem- 
pore. 

2.  '  By  the  practice  of  the  apostles,  who  constantly  assembled 
together  on  the  first  day  of  the  week  ;'  which  is  our  Lord's  day  ; 
and  that,  without  doubt,  upon  the  command  of  Christ  himself: 
for,  whereas  he  continued  forty  days  on  earth  after  his  resurrec- 
tion, before  he  ascended  into  heaven  ;  it  is  said,  in  '  that  time  he 
gave  commandments  Unto  his  apostles,  and  spake  unto  them  of 
the  things  pertaining  to  the  kingdom  of  God,'  Acts  i.  2,  3.  that 
is,  he  instructed  them  how  they  should  change  the  bodily  sacrifices 
of  beasts,  into  the  spiritual  sacrifices  of  prayer  and  praises  :  the  sa- 
crament of  circumcision,  into  the  sacrament  of  baptism ;  the  sacra- 


190  Arguments  for  the  change  of  the  Sabbath* 

ment  of  the  passover,  into  the  sacrament  of  the  Lord's  supper. 
And  then,  likewise,  he  instructed  his  apostles  touching  the  change 
of  the  Sabbath  into  the  Lord's  day.  To  which  agreeth  that  of 
learned  Junius,  who  saith  positively,  '  That  the  change  of  the 
Sabbath  was  not  by  the  tradition  of  men,  but  by  the  observation 
and  appointment  of  Christ ;'  who,  both  on  the  day  of  his  resur- 
rection, and  on  every  seventh  day  after,  until  his  ascension  into 
heaven,  appeared  to  his  disciples,  and  came  into  their  assemblies. 
Hereupon,  we  read,  the  apostles  met  together  on  every  first  day 
of  the  week  to  preach  the  word,  and  to  communicate  the  Lord's 
supper;  as  John  xx.  19.  26.  Acts  ii.  1.  Acts  xx.  7.  and  in  divers 
other  places.  And  we  find  it  expressly  ordained  by  the  apostle 
Paul,  that  the  weekly  collection  for  the  poor  should  be  on  that 
day,  1  Cor.  xvi.  1,2.  '  Now  concerning  the  collection  of  the 
saints,  as  1  have  given  order  to  the  churches  of  Galatia,  even  so 
do  ye.  Upon  the  first  day  of  the  week,  let  every  one  of  you  lay 
by  him  in  store,  as  God  hath  prospered  him,'  4>-c.  And  why  on 
that  day  1  Surely  no  other  reason  can  be  well  imagined,  but,  that 
their  assembling  together,  to  partake  of  the  ordinances  of  God, 
was  wont  to  be  on  that  day  ;  and  therefore,  because  works  of 
charity  suit  well  with  duties  of  piety,  and  that  by  the  ordinances 
then  dispensed,  they  might  be  stirred  up  to  a  more  free  and 
cheerful  contribution  ;  the  Apostle  ordained  also,  that  the  collec- 
tions for  the  poor  should  be  on  the  same  day,  viz.  the  first  day 
©f  the  week. 

II.  -  Another  argument  proving  the  first  day  of  the  week,  com- 
monly called  the  Lord's  day,  to  be  the  true  Christian  Sabbath, 
now  under  the  gospel,  may  be  taken  from  die  constant  practice 
of  the  church,  and  people  of  God.  since  the  Apostles  times.'  As 
I  have  shewed  you,  that  k  was  the  practice  of  the  Apostles  to 
observe  the  first  day  of  the  week,  which  is  argument  enough  to 
warrant  the  day,  they  being  guided  by  the  Spirit  of  Christ  in  an 
especial  manner  :  so,  it  doth  clearly  appear,  that  it  hath  been  the 
practice  of  all  holy  men,  since  the  Apostles  times,  to  observe  this 
day,  and  that  under  the  name  of,  the  Lord's  day.  Ignatius,  who 
lived  in  St.  John's  time,  saith,  Omnis  Christi  amator  Dominicum 
■celcbret  diem,  reginam,  fyprincipem  dierum  omnium,  Ignatius, Epist. 
3,  ad  Magnes.  that  is,  '  Let  every  one  that  loveth  Christ,  keep 
holy  the  Lord^s  day,  which  is  the  queen  of  days.'  And  Eusebius 
in  his  ecclesiastical  history,  lib,  4.  cap.  22.  plainly  shews  how  the 
the  church  and  people  of  God  in  several  ages  after  the  apostles 
times,  observed  the  first  day  of  the  week,  as  instituted  by  Christ, 
aaad  ordained  afterwards  by  the  apostles.  I  might  spend  much 
paper,  in  shewing  how  this  day  hath  been  observed  in  all  ages. 
from  the  apostles  times  to  these  days.  Now  the  constant  custom 
o(  the-  church  is  not  to  be  slighted.  That  expression  of  tho 
apostle,  1  Cor.  xi.  16.   If  any  man  seem  to  be  contentious,  we  have 


Arguments  for  the  change  of  the  Sabbath:  t91 

't&  such  custom,  neither  the  churches  of  God,  sheweth  that  the 
custom  of  the  church  is  a  matter  to  be  regarded. 

III.  '  The  resurrection  of  Christ  both  giveth  a  ground  for  the 
sanctifying  of  our  Christian  Sabbath  ;  and  likewise  sheweth  a 
reason  for  the  changing  of  the  day  :'  for  the  work  of  redemption 
wrought  by  Christ,  being  far  more  excellent  than  the  work  of 
creation,  did  much  more  deserve  a  weekly  memorial.  That  the 
work  of  redemption  was  more  excellent,  appears,  in  that  it  cost 
more  to  redeem  the  world  of  God's  elect,  than  to  create  the  whole 
world.  For,  to  create  the  world,  it  cost  God  but  a  word,  as  it 
were  ;  he  but  spake  the  word,  and  it  was  done,  Psalm  cxlviii.  5. 
But  to  redeem  the  world  of  God's  elect,  it  cost  no  less  than  the 
precious  blood  of  the  Son  of  God  :  so  that  this,  work  hath  swal- 
lowed up  the  former,  as  the  temple  did  the  tabernach.  And  we 
who  live  after  Christ's  resurrection,  are  as  much  bound  to  the 
celebration  of  the  first  day  of  the  week,  as  they  who  lived  be- 
fore, to  the  last. 

It  is  very  observableT  that  a  seventh  day  hath  been  observed  to 
the  honor  of  God,  even  since  the  creation ;  and  such  a  Seventh, 
as  never  a  week  in  the  alteration  was  without  a  sabbath,  and  ne- 
ver a  week  had  two  sabbaths ;  for  as  the  week  ended  with  the 
former  sabbath,  so,  the  next  week  began  with  our  sabbath  ;  which 
could  not  have  been,  if  any  other  seventh  day  had  been  chosen. 

If  any  shall  ask.  Why  the  change  of  the  day  is  not  more  clearly 
expressed  in  the iSe-w  Testament  ?  I  answer,  Because  there  was 
no  question  moved  about  the  same  in  the  apostles  times.  Which 
may  likewise  serve  as  a  reason,  why  in  the  New  Testament,  there 
is  no  express  command  for  the  baptizing  of  infants  in  particular  ; 
namely,  because  there  was  no  question  moved  about  the  same 
in' the  apostles  times. 

H.  '  Having  given  you  some  grounds  for  the  change  of  the 
sabbath,  from  the  last  day  of  the  week  to  the  first.' 

Come  we  now  to  the  directions  how  to  sanctify  the  Lord's 

day-  . 

To  the  sanctification  whereof,  two  things  are  required. 

1.  c  An  observing  of  a  rest.' 

2.  '  A  consecrating  that  rest  wholly  to  the  worship  and  service 
of  God.' 

I.  '  There  must  be  a  resting,  and  that  from  several  things.'  As, 
1 .  '  From  all  the  ordinary  works  of  our  calling,'  which  is  ex- 
pressly set  down  in  the  commandment,  Exod.  xx.  9,  10.  '  Six 
days  shalt  thou  labor,  and  do  all  thy  work,  but  the  seventh  day 
is  the  sabbath  of  the  Lord  thy  God,  in  it  thou  shalt  not  do  any 
work,'  viz.  of  thy  calling.  And  let  not  any  pretend  the  great- 
ness of  their  charge,  as  a  plea  for  their  working  ;  for,  know  as- 
suredly, that  what  you  get  that  day  by  your  labor,  will  contribute 
little  towards  your  charge  ;  for,  whatsoever  is  got  on  that  day, 


192  Directions  for  sanctifying  the  Lord's  Tbtiy* 

•will  not  be  blessed  of  the  Lord  ;  but  will  prove  like  Achats 
wedge  of  gold,  which,  being  got  contrary  to  the  command  of  God, 
brought  the  fire  of  God's  curse  upon  all  the  rest,  which  he  had 
lawfully  gotten. 

2.  '  From  all  kind  of  recreations,'  especially  such  as  tend  to 
carnal  and  sensual  delight ;  which,  though  they  may  be  lawful  at 
other  times,  yet,  are  unlawful  on  the  Lord's  day,  being  as  ex- 
pressly forbidden  by  God  himself,  as  the  works  of  our  calling,  as 
you  shall  find  in  Isa.  Iviii.  13.  where  the  Lord  requires  of  his  peo- 
ple, '  That  they  turn  their  feet  from  doing  their  own  pleasures  on 
his  holy  day  ;  and  that  they  call  the  sabbath  a  delight,  the  holy  of 
the  Lord  honourable  ;  and  honour  him,  not  doing  their  own  ways, 
nor  finding  their  own  pleasures.'  And  it  is  found  by  experience* 
that  recreations  do  more  steal  away  our  affections  from  heavenly 
meditations,  and  distract  us  in  God's  service,  than  the  works  of 
our  calling.  Whereupon  St.  Augustin,  Quant o  melius  est  ararei 
quam  sultare  in  sabbato  ?  Aug.  Enarrationem  tituli,  Ps.  xci.  '  How 
much  better  is  it  to  plough  on  the  Lord's  day  than  to  dance  ?' 

3.  '  From  all  immoderate  eating  and  drinking,'  whereby  we  are 
fitter  to  sleep,  than  to  attend  upon  the  ordinances  of  God.  And 
therefore,  how  blame-worthy  are  they,  who  make  the  Lord's  day 
a  day  of  feasting  their  neighbours  and  friends  ?  For,  though  it  be 
lawful  upon  this  day  to  make  such  provision  as  shall  be  convenient 
for  our  own  families,  and  for  the  relief  of  our  poor  neighbours  ; 
yet,  to  make  solemn  feasts  upon  this  day  (as  is  the  custom  of  too 
many)  whereby  servants  are  kept  from  public  ordinances,  and  our- 
selves and  guests  are  more  indisposed  to  the  duties  of  God's  wor- 
ship and  service,  must  needs  be  unlawful'.  And  therefore,  though 
we  be  not  forbidden  upon  the  Lord's  day  to  kindle  a  fire  for  the 
dressing  of  meat,  yet,  we  must  take  heed,  that  we  make  not  such 
a  flame,  as  shall  kindle  the  fire  of  Gcd's  wrath  against  us. 

4.  '  From  all  worldly  words,  and  discoursing  of  earthly  affairs.' 
*  Not  speaking  thine  own  words,'  sainVme  Prophet,  Isa.  li.  1 3. 
Which  imports,  talking  and  discoursin/ of  worldly  matters  on  tne 
sabbath  day.  For,  where  the  Lord  hath  commanded  the  whole 
man  to  rest  from  worldly  works,  there  he  commands,  as  the 
hand  to  rest  from  working,  so,  the  tongue  from  talking  of  world- 
ly matters.  But,  in  the  fourth  cojmnandment,  the  Lord  hath 
commanded  the  whole  man  to  rest  from  worldly  works.  Exod. 
xx.  10.  where  he  saith,  Thou  shalt  do  no  manner  of  work,  &c. 
Therefore,  he  commands  the  tongue  to  rest  from  talking  of  world- 
ly matters,  as  well  as  the  hand  from  working  of  servile  and  world- 
ly works.  How  blame- worthy  then  are  they,  who  make  the 
Lord's  day  a  reckoning  day  with  work-men  and  servants,  or,  at 
least  a  visiting-day  amongst  their  friends  and  neighbours,  and  so 
consequently,  a  day  of  idle  tattle  about  their  profit,  pleasures,  or 
other  mens'  matters  ? 


Directions  for  sanctifying  the  Lord^s  Day.  19;> 

5.  {As  from  worldly  words,  so,  from  worldly  thoughts,  as 
aiuch  as  we  can.     For, 

1.  '  Know  that  every  commandment  extends  to  our  very 
thoughts,  binding  them  as  well  as  the  outward  actions.'  As  for 
example :  The  sixth  commandment,  from  murderous  thoughts, 
as  well  as  from  the  act  of  murder  :  The  seventh  from  adulterous 
and  lustful  thoughts,  as  well  as  from  the  act  of  adultery  :  The 
eighth,  from  covetous  thoughts,  as  well  as  from  the  act  of  covet- 
ousness. 

2.  '  Know  that  the  Lord  requireth  not  only  the  outward  man, 
and  external  actions,  to  be  consecrated  unto  him,  but  especially 
the  inward  man.'  In  which  regard  Ave  ought,  as  much  as  possibly 
we  can,  to  sequester  our  thoughts  from  worldly  matters,  that 
they  may  be  wholly  taken  up  with  spiritual  and  heavenly  medi- 
tations. 

6.  '  There  is  another  rest  expected  from  every  one  on  the  Lord's 
day,  and  that  is,  a  resting  from  sin  ;'  which  we  ought  to  do,  as 
much  as  in  us  lieth,  at  all  times  ;  but  especially  on  the  Lord's  day, 
which  ought  to  be  kept  as  an  holy  rest.  And  truly,  we  cannot 
offer  unto  God  a  greater  indignity,  than  to  serve  the  devil  in  the 
works  of  darkness  on  the  Lord's  day ;  which  is  consecrated  to  the 
honour  and  service  of  God. 

Thus  much  of  the  first  particular,  requisite  to  the  sanctification 
©f  the  Lord's  day  ;  namely  an  observing  of  a  rest. 

II.  Come  we  now  to  the  second,  viz.  '  A  consecrating  that  rest 
wholly  to  the  worship  and  service  of  God.'  For  it  is  not  enough 
that  we  keep  a  rest,  but  we  must  keep  an  holy-rest ;  barely  to  rest 
on  the  Sabbath  day,  is  but  a  Sabbath  of  beasts.  We  must  remem- 
ber the  sabbath  day  to  keep  it  holy.  For  this  is  the  chief  end 
whereunto  the  outward  rest  tendeth. 

Now  the  consecration  of  the  Sabbath  rest  consists, 

1 .  In  our  preparation  thereunto. 

2.  In  a  conscionable  performance  of  those  duties,  the  Lord 
then  requireth  of  us  ;  which  may  be  brought  to  two  heads,  viz, 

1 .  '  Duties  of  piety.' 

2.  '  Works  of  mercy.' 

Duties  of  piety  are  of  three  sorts  :   1.  Public.     2.  Private. 
3.  Secret.     The  which,  because  they  are  interchangeably  mixed 
with  one  another ;  therefore  I  shall  interchangeably  speak  of  them. 
The  duties  to  be  performed,  by  way  of  preparation,  are  these, 
1.  '  Remember  the  day  before-hand,'  to  the  end  you  may  so 
order  and  dispose  of  your  worldly  affairs,  that  they  may  be  dis- 
patched in  convenient  time  on  the  eve  of  the  Sabbath,  that  so  both 
yourselves  and  servants  may  go  to  bed  in  such  time,  that  j'our  bo- 
dies may  be  well  refreshed  with  sleep,  and  your  minds  fitted  for 
the  duties  of  the  day.     This  the  Lord  intimateth  in  the  begfirai  ing 
->f  the  fourth  commandment,  saying,  Remember  to  keep  holu  the  sah^ 

25  ' 


194  Directions  for  sanctifying  the  Lord's  Day. 

bath  day.  Where,  by  remembering  it,  may  be  meant,  a  '  minding 
it  before-hand.'  How  blame-worthy  then  are  they,  who  sit  up- 
themselves,  and  keep  up  their  servants  so  late  in  the  night  before 
the  Sabbath,  that  they  are  obliged  to  lie  longer  in  their  beds  than 
ordinary,  on  the  sabbath-day !  yea,  and  when  they  are  come  into 
the  congregation,  are  fitter  to  sleep  than- to  hear.  Is  this  to  re- 
meniber  the  sabbath  day  to  keep  it  holy  ? 

2.  '  At  your  first  awaking  in  the  morning,  lift  up  your  hearts 
to  God  in  prayer  and  thanksgiving,'  for  that  comfortable  rest  and 
sleep  he  hath  vouchsafed  unto  you  the  night  past :  for  it  is  he  thai 
giveth  his  beloved  sleep-;  and  who  renew  eth  his  mercy  every  morn" 
ing.  And  then,  beg  of  God  the  assistance  of  his  Spirit,  to  carry 
yoii'througli  all  the  duties  of  the  day. 

3.  '  Rise  early  on- the  sabbath  day,'  For,  in  regard  there  are,; 
as  secret  duties  of  piety,  to  be  performed  by  you  in  your  closets,, 
so,  private  duties  of  piety  in  and  with  the  family  (if  you  live  in  a 
family)  before  you  go  to  the  public  congregation  :  ye  ought  to  rise, 
so  early,  that  you  may  have  convenient  time  for  these  duties  ;  and 
be  at  the  public  assembly  at  the  beginning  of  the  exercises.  How 
blame-worthy  then  are  they,  who  on  the  week-days  can  rise  be- 
times to  follow  their  worldly  businesses,  but  on  the  Lord's  day  do- 
lie  longer  in  bed  than  ordinarily,  giving  themselves  up  to  their 
carnal  ease  and  rest ;  '  Ts  this  to  keep  !-oly  the  Sabbath  day,'  thus 
to  sleep  awTay  the  first  and  chiefest  part  thereof? 

4-.  '  In  your  rising,  let  your  hearts  be  in  a  serious  meditation  of 
Jesus  Orist,'  and  of  the  great  things  he  hath  done  and  suffered  for 
you  ;  and  of  the  many  good  things  whereof  in  and  through  him7 
you  are  made  partakers. 

5.  ''So  soon  as  you  are  up  and  ready,  withdraw  yourselves  into 
some  private  place,  and  there  read  some  portion  of  the  scriptures,, 
which  will  be  an  excellent  means  to  season  your  hearts,  and  com- 
pose your  minds  ;  yea,  hereby  you  will  be  the  better  prepared  to 
hear'the;  word  preached',  and  the  better  enabled  to  try  the  doc- 
trines delivered. 

6.  '  As  prayer  is  a  duty  to  be  performed  every  morning,  so, 
especially  on  the  Lord's  morning  ;1  which  is  in  some  measure  to 
be  suitable  thereunto.  Having,  therefore,  confessed  your  sins, 
and  begged  the  pardon  of  them,  together  with  power  against  themi, 
and  grace  to  serve  G  od  ;  then  pray  both  for  the  minister,  and  for 
yourselves. 

1.  '  For  the  minister,'  that  God  would  give  him  a  door  of  ut- 
terance, that  he  may  open  his  mouth  boldly  to  publish  the  mys- 
teries of  the  gospel ;  yea,  that  he  may  speak  the  word  truly,  sin- 
cerely, powerfully,  and  profitably,  delivering  that  which  is  suita- 
ble and'  seasonable  to  your  condition. 

2.  '  For  yourselves,'  that  God  would  banish  out  of  your  head 
all  worldly  wandering  thoughts,  which  may  distract  your  minds  in 


Directions  for  sanctifying  the  Lorcfs  Day.  195 

the  hearing  of  the  word,  and  choaking  that  heavenly  seed,  and 
make  it  fruitless  ;  and,  that  he  would  give  unto  you,  as  attention 
to  hearken,  so,  understanding  to  conceive,  wisdom  to  apply,  judg- 
ment to  discern,  faith  to  believe,  memory  to  retain,  and  grace  to 
practise  what  you  shall  hear  ;  that  so  the  word  may  prove  unto 
you  a  '  savour  of  life  unto  life,  and  not  a  savour  of  death  unto 
death.' 

These  two  last  duties  of  '  reading  the  word,  and  prayer,'  are 
not  only  to  be  performed  alone  in  secret,  but  likewise  with  your 
families,  if  so  be,  you  be  parents  or  masters  of  families.  And, 
therefore,  before  you. go  to  the  public  ordinances  call  your  family 
together,  and  pray  with  them ;  as  for  other  things,  so,  especially 
for  tii.e  influence  of  God's  grace,  and  the  income  of  his  Spirit  upon 
your  hearts  and  spirits,  in  the  holy  .duties  you  shall  take  in  hand, 
that  so  you  may  perform -them. after  such  a  .manner,  as  glory  may 
redound  to  God's  name,  and  some  spiritual  good  and  advantage 
to  your  own  souls. 

These  are  the  duties  to  be  performed  iby  way  of  preparation. 

Having  thus  fitted  and  prepared  yourselves, 

1.  '  Call  your  family  together,  your  children  and  servants,  and 
take  them  along  with  you  to  the  public  congregation  ;'  and  let 
Joshua's  resolution  be  oft  in  your  mind  ;  As  forme  and  my  .house, 
zve  will  serve  the  Lord,  Josh.  xxiv.  15. 

2.  '  As  you  are  going,  consider  whither  you  are  going,'  viz. 
not  to  a  fair  or  market,  but  to  the  house  of  God,  where  God  him- 
self is  present  to  behold  you,  yea,  where  God -himself  speaketh 
by  the  mouth  of  his  ministers, 

3.  *  Being  come  into  God's  house,  set  yourselves  as  in  the  sight 
and  presence  of  God,'  who  not  only  observeth  your  outward  -car- 
•ria'ge  and  behaviour  ;  ,but  likewise  understandeth  all  the  imagina- 
tions of  your  hearts,  and  is  privy  to  every  wandering  thought,  in 
praying,  hearing,  and  other  holy  duties ;  which  will  be  a  special 
means  to  keep  your  minds  from  roving  after  other  matters. 

Besides  public  duties,  there  are  both  private  and  secret  duties 
of  piety  required  to  the  true  sanctification  of  theLord's  day,  of  which 
you  ought  to  be  as  careful  and  conscionable,  as  of  the  public  du- 
ties in  the  public  congregation.  For,  God  requires  the  whole  day, 
and  not  a  part  only.  As  therefore,  you  would  not  be  contented, 
your  servants  should  work  for  you  only  an  hour  or  two  on  each 
of  the  six  days  ;  so,  neither  should  you  yield  less  unto  God,  than 
you  require  for  yourselves. 

By  private  duties  of  piety,  I. mean,  such  as  are  performed  in  a 
private  family  :  and,  by  secret,  such,  as  are  done  in  some  secret 
and  retired  place,  between  God  and  one's  self  alone. 

Now  the  private  duties  of  piety,  which  are  especially  requir- 
ed of  such,  who  are  parents  and  masters  of  families  ;  and  where- 
in every  member  therein  are  to  join,  are  these. 


136  Directions  for  sanctifying  the  Lord's  Day, 

I.  '  Repeating  the  sermons  they  have  heard  with  their  family," 
and  examining  them  one  after  another,  what  they  remember,  ex- 
plaining the  same  unto  them  ;  which  is  commended  to  us  by  the 
practice  of  our  Saviour  Jesus  Christ,  who,  when  he  was  come 
home  said  unto  his  disciples,  Matt.  xiii.  51.  Have  ye  understood 
all  these  things  ?  viz.  what  he  had  preached  to  the  multitude. 
And,  St.  Mark  saith,  Mark  iv.  34.  When  they  were  alone,  he  ex- 
pounded all  things  to  his  disciples.  Whereupon,  one  observeth, 
that  Christ  by  his  example,  doth  instruct  every  master  of  a  family, 
how  to  carry  himself  in  reference  to  those  under  his  charge  on  the 
Lord's  day,  after  the  departure  from  the  public  congregation, 
Chemnit.  Exemp.  cap  de  dicb.fest. 

A  treble  benefit  will  follow  hereupon. 

1 .  '  In  respect  of  yourselves  ;'  for  the  more  you  built  up  others, 
the  more  yourselves  are  built  up  in  knowledge,  faith,  and  every 
grace  of  God. 

2.  '  In  respect  of  your  children  and  servants  ;'  for  it  will  make 
them  to  hearken  more  attentively  to  that  which  is  delivered  in 
the  public  congregation,  if  they  know  they  shall  be  called  to  an 
account  for  the  same,  when  they  come  home. 

3.  '  It  would  much  help  both  yourselves  and  servants  in  the 
understanding,'  and  believing  of  that  which  you  have  heard  in 
the  public,  if  at  home  you  would  repeat  it,  and  confer  of  it,  and 
examine  the  proofs  that  have  been  delivered  for  the  confirma- 
tion of  it. 

II.  '  Another  private  duty,  is  singing  of  Psalms  f  for  this  may 
and  ought  to  be  performed  in  your  families,  as  well  as  in  the 
congregation.  This  David  commended  for  one  duty  of  the 
Sabbath;  as  Psalm  xcii.  1.  The  title  of  the  Psalm  is,  '  A  psalm 
or  song  for  the  Sabbath  day.'  And  thus  it  begins  ;  '  It  is  a 
good  thing  to  give  thanks  unto  the  Lord,  to  sing  praises  unto  thy 
name,  O  most  High.' 

For  the  manner  of  performing  this  duty,  the  apostle,  (Col.  iii. 
16.)  giveth  us  these  directions,  in  these  words,  '  Singing  with 
grace  in  your  hearts,  to  the  Lord.' 

1 .  '  First,  Therefore,  it  must  be  in  the  heart,  or  with  the  heart ;' 
that  is  our  hearts  must  go  with  our  voices,  the  one  must  we  lift 
up  as  well  as  the  other  :  for,  God  is  a  Spirit,  and  therefore,  will 
be  worshipped  with  our  hearts  and  spirits,  as  well  as  with  our 
bodies.  And  truly,  singing  with  the  voice,  without  the  concur- 
rence of  the  heart  and  spirit,  is  no  more  pleasing  unto  God,  than 
a  sounding  brass  or  a  tinkling  cymbal. 

2.  '  As  we  must  sing  with  the  heart,  so,  with  grace  in  the 
lieart  ;'  that  is,  we  must  exercise  the  graces  of  God's  holy 
Spirit  in  singing,  as  well  as  in  praying  ;  laboring  to  express 
the  same  affection  in  singing  the  psalm,  as  David  did  in  penning 
it.     As,  if  it  be  a  psalm  of  confession,  then  to  express  some  hu- 


Directions  for  sanctifying  the  Lord?s  Day.  197 

rnility,  and  brokenness  of  heart  and  spirit  in  singing.  If  it  be 
a  psalm  of  prayers  and  petitions,  then  must  our  affections  be  fer- 
vent. If  a  psalm  of  praises  and  thanksgiving,  then  must  our 
heart  be  cheerful.  And  thus  must  the  affection  of  the  heart  be 
ever  suitable  to  the  quality  of  the  psalm. 

III.  '  Another  private  duty  to  be  performed  with  the  family,  is 
prayerS  For,  if  this  duty  ought  to  be  performed  every  day, 
twice,  at  least,  viz.  in  the  morning  and  evening,  then  especially 
on  the  Lord's  day,  which  the  Lord  hath  wholly  consecrated  to 
his  worship  and  service. 

IV.  l  Reading  the  scriptures  is  another  duty,  to  be  performed 
in  and  with  our  family,'  that  so  they  may  be  acquainted  with  the 
body  of  the  scriptures ;  yea,  and  with  the  precepts  and  promi- 
ses, the  directions  and  consolations  of  the  word,  for  their  di- 
rections and  comforts. 

Besides  the  public  and  private,  there  are  likewise  secret 
duties,  to  be  performed  by  every  one  alone  in  their  closets  or 
chambers  ;  which  are  briefly  these. 

1.  '  Reading  some  part  of  God's  word,  or  other  good  books.' 
2  'Meditating  of  what  you  have  heard  or  read  that  day  ;* 
which  is  an  excellent  means  to  make  the  word  both  read  and 
preached,  profitable  to  you.  For,  as  meat,  though  it  be  never 
so  wholesome,  nourisheth  us  not,  if  it  be  not  concocted,  and  di- 
gested ;  so  it  is  with  the  word  of  God,  the  food  of  your  souls,  if 
it  be  not  by  meditation  concocted  and  digested,  it  will  nothing 
at  all  profit  us  ;  but  being  by  meditation  digested,  it  will  then 
prove  effectual  to  the  nourishing  our  souls. 

3.  '  Examining  yourselves,'  as  of  your  former  life  and  con- 
versation, so,  especially  of  your  carriage  the  last  week,  and  of 
the  manner  of  performing  the, duties  of  the  day.  And,  as  you 
should  be  humbled  for  your  failing  therein  ;  so,  you  should  re- 
solve with  the  assistance  of  God's  grace,  to  be  more  watchful 
over  yourselves,  for  the  time  to  come  5  and  to  be  more  careful 
in  sanctifying  the  Lord's  day,  by  a  conscionable  manner  of  per- 
forming the  duties  thereof. 

4.  '  Praying  unto  God,'  is  another  duty  to  be  performed  by 
you  in  secret,  as  well  as  publicly  and  privately  ;  yea,  you  should 
double  and  treble  your  prayers  on  the  Lord's  day.  Under  the 
law,  we  read,  how  the  Lord  required  double  sacrifice  on  the  sab- 
bath day.  For,  besides  the  daily  sacrifices,  two  lambs  more  were 
appointed  to  be  offered  upon  the  sabbath-day,  four  in  all,  to  shew 
the  holiness  of  the  day,  Numb,  xxviii.  9,  10.  In  like  manner, 
ought  you  to  double  your  spiritual  sacrifices  of  prayers  andpraises 
on  the  Lord's  day,  earnestly  beseeching  him  for  Christ's  sake,  to 
pardon  as  your  sins  in  general ;  so,  in  special,  the  manifold  infir- 
mities and  imperfections,  which  have  passed  from  you,  in  the  per- 
formance of  your  holy  services  ;  and  to  enable  you  by  his  Spirit,. 


198  Directions  for  sanctifying  the  LorcVs  Day. 

to  perform  them  for  the  time  to  come,  with  more  life  and  vigour, 
with  more  fervency  and  affection. 

Having  thus  shewed  you  both  the  public,  private,  and  secret 
duties  of  piety,  to  be  performed  on  the  Lord's  day  ; 

Come  we  now  to  the  works  of  mercy,  which  is  another  head 
of  duties,  that  ought  to  be  performed  on  that  day.  And,  because 
man  consists  of  two  parts,  viz..  of  soul  and  body,  and  both  of  them 
are  subject  to  many  maladies  ;  therefore,  the  works  of  mercy,  may 
he  brought  to  these  two  heads. 

I.  '  Such  as  concern  the  soul.' 

II.  '  Such  as  concern  the  body  of  your  neighbour.' 

I.  The  works  of  mercy,  which  concern  the  soul  of  your  neigh- 
bour, are  these,  and  such  like  : 

1.  To  instruct  the  ignorant,  in  points  of  doctrine  needful  and 
necessary  to  be  known. 

2.  '  To  draw  sinners  to  repentance,'  by  setting  before  them, 
as  the  severity  of  God's  justice  against  all  impenitent  sinners  ;  so, 
the  freeness  of  his  grace,  and  riches  of  his  mercy,  to  all  penitent 
sinners. 

3.  '  To  comfort  such  as  are  comfortless,5  through  an  apprehen- 
sion of  the  number  and  heinousness  of  their  sins,  by  setting  before 
them,  the  all-sufficiency  of  Christ's  sacrifice  ;  and  the  gracious  of- 
fers in  the  gospel,  to  all  who  find  their  sins  a  burden  to  them. 

4.  'To  reprove  and  rebuke  sutchas  are  scandalous  and  offen- 
sive in  their  ways.' 

5.  '  To  resolve  the  doubtful.' 

G.  '  To  strengthen  and  establish  such  as  are  weak  in  grace.' 
By  a  conscionable  performance  of  these;  the  poorest  that  are, 

may  be  rich  in  good  works. 

II.  The  works  of  mercy,  which  concern  the  body  of  our  neigh- 

-bour,  are  these,  and  such  like  : 

1.  'Visiting  the  sick,  and  such  as  are  otherwise  restrained  of 
liberty. 

2.  '  Relieving  such  as  are  in  want.'  The  apostle  in  1  Cor.  xvi. 
1,  2.  injoining  the  Corinthians  to  lay  up  something  in  store,  every 
first  day  of  the  week  (which  is  the  Lord's  day)  implieth,  that  it  is 
a  very  fit  season,  not  only  to  do  such  works  of  mercy,  which  are 
then  offered  unto  us;  but  also,  to  prepare  for  other  times.  And, 
surely,  if  every  one  would,  every  Lord's  day,  set  apart  something 
out  of  his  comings-in  that  week,  for  a  stock  to  give  to  charitable 
uses,  much  good  might  be  done  thereby.  For,  as  men,  by  this 
means,  will  have  more  to  give,  than  otherwise  they  will  find  in 
their  hearts  to  do  on  the  week-days  ;  so,  they  will  give  more  boun- 
tifully, and  more  willingly,  because  the  stock  out  of  which  they 
give,  is  prepared  before-hand,  and  (it  being  a  sacred  stock,  by 
their  voluntary  setting  it  a  part  to  such  an  use)  the  conscience 
v, ill  account  it  sacrilege  to  lay  it  out  any  other  way.  If  poor  men, 


Directions  for  sanctifying  the  LorcVs  Day.  J9*> 

lhat  live  by  their  day's  labour,  and  servants  that  live  by  theip 
wages,  would,  every  lord's  day,  lay  up  some  half-pennies,  or 
pence,  for  this  end  and  purpose,  they  might  have,  without  any 
sensible  damage  to  themselves,  a  stock  for  the  poor :  How  much 
greater  stock,  would  be  for  the  poor,  if  rich  men,  according  to 
God's  blessing  on  them,  would  so  do  ? 

Besides  these  duties  of  piety,  and  works  of  mercy,  which  are 
commanded  to  de  done  on  the  Lord's  day,  there  are  some  things- 
which  the  Lord  permits  unto  us,  in  regard  of  the  weakness  and 
infirmities  of  our  bodies,  viz.  sleep,  food,  and  apparel.  Because 
we  cannot,  with  strength  and  delight,  spend  the  whole  day  in 
sabbath-duties,  without  competent  rest,  food  and  apparel ;  there- 
fore, it  is  lawful  for  us  to  spend  some  time,  as,  in  sleep,  so  in  ap- 
parelling ourselves,  and  in  refreshing  our  bodies  with  food,  which, 
otherwise  would  be  ready  to  faint :  But,  by  a  moderate  use  of 
these,  we  are  enabled  to  do  the  things  we  take  in  hand,  the  more 
cheerfully.- 

But,  herein,  two  cautions  ought  carefully  to  be  observed. 

1 .  '  You  must  spend  no  more  time  about  them  than  is  requisite.' 
Wherefore,  your  bodies  being  refreshed  with  moderate  sleep,  you 
ought  to  get  up  early  on  the  Lord's  day,  as  about  six  or  seven  of 
the  clock,  and  to  use  all  possible  speed,  in  dressing  yoursclvesr 
and  not  to  sit  longer  than  is  requisite,  at  your  meals  ;  that  so  you 
may  have  the  more  time  for  the  duties  of  God's  worship  and  ser- 
vice on  his  day.  And  truly,  since  the  Lord  is  so  good  and  gra- 
cious unto  you,  as  to  afford  you  some  part  of  his  own  day  for  the 
refreshment  of  your  bodies,  far  be  it  from  you  to  abuse  his  good- 
ness, by  lavishing  away  more  time  than  is  needful. 

.2,  Second  caution :  '  Do  them  as  the  sabbath-day  works ;' 
which  is  done  two  ways. 

1.  '  By  doing  them  for  this  end,  that,  thereby,  you  may  be  the 
better  enabled  to  serve  God.'  Thus,  when,  at  your  lying  down 
the  evening  before  the  sabbath,  you  desire  God  to  give  you  quiet, 
and  comfortable  sleep,,  that,  thereby,  your  weak  bodies  may  be 
refreshed,  and  you  the  better  enabled  to  serve  him  the  next  day 
in  the  duties  of  his  worship  and  service  ;  this  is  a  sabbath's  sleep- 
In  like  manner,  when  you  eat  and  drink,  for  this  very  end,  that 
your. bodies  may  be  refreshed,  and  your  spirits  revived,  and  you? 
thereby,  the  better  enabled,  with  cheerfulness,  to  serve  Gcd*  the 
remaining  part  of  the  day ;  this  is  a  sabbath  day's  eating  and 
drinking. 

2. i  By  raising  Spiritual  and  heavenly  meditations  from  the  same.' 
At  your  first  awaking,  you  should  call  to  mind  what  day  it  is  ; 
and,  having  blessed  God  for  your  comfortable  rest  and  sleep  that 
night,  you  should  beg  of  him  the  special  assistance  of  his  grace, 
to  carry  you  through  all  the  duties  of  the  day.  When  you  are 
rising  out  of  your  beds,  you  should  think,  as/of  the  resurrection 


200  Directions  for  sanctifying  the  LoroVs  Day* 

of  Christ's  body  out  of  his  grave  early  on  that  day,  so,  likewise, 
of  the  resurrection  of  your  souls  here,  out  of  the  death  of  sin,  to 
xhe  life  of  holiness  ;  and  of  your  bodies,  at  the  last  day,  out  of  the 
grave  of  the  earth  to  the  life  of  glory  in  heaven.  In  your  apparel- 
ling yourselves,  you  should  then  think  of  the  long  white  robe  of 
Christ's  righteousness,  and  of  the  happiness  of  those  who  have  an 
interest  therein.  When  you  are  washing  your  hands  and  faces, 
ihen  from  the  cleansing  virtue  of  the  water,  you- should  take  oc- 
casion to  meditate  on  the  cleansing  virtue  of  Christ's  blood,  which 
alone  washeth  your  souls  from  the  filthy  spots  and  stains  of  sin. 
When  you  go  to  your  tables  to  partake  of  God's  good  creatures, 
your  corporal  food  for  the  nourishment  of  your  bodies  should  mi- 
nister occasion  of  meditating  on  his  spiritual  food  of  your  souls, 
whereby  they  are  nourished  unto  everlasting  life.  The  bread  on 
your  tables  should  mind  you  of  Jesus  Christ,  who  is  '  the  bread  of 
life  that  came  down  from  heaven'  to  quicken  your  dead  souls. 
Thus,  from  every  thing,  should  you  endeavor  to  draw  matter  of 
spiritual  and  heavenly  meditation,  labouring  to  keep  your  hearts 
in  an  holy  frame  all  the  day  long.  What  our  Saviour  said  to  his 
disciples  concerning  the  loaves  and  the  fishes,  Gather  up  the  frag- 
ments, let  nothing  be  lost :  The  like  he  seemeth  to  speak  unto  you 
concerning  the  Lord's  day,  '  gather  up  the  parcels  thereof,  let  no 
part  of  the  day  be  lost,  no  not  the  least  minutes,  which  are  pre- 
cious, as  the  least  filings  of  gold.' 

As  the  Lord  doth  permit  unto  you  somethings  which  your  weak 
bodies  stand  in  need  of,  that,  thereby,  you  may  be  better  enabled 
to  serve  him  on  his  day :  So,  he  is  pleased  to  allow  some  thing? 
to  be  done  by  you,  even  on  his  day,  though  they  hinder  the  per- 
formance of  the  proper  work  of  it :  and  they  are  such  things  as 
are  of  absolute  necessity. 

Q.  If  you  ask,  what  I  mean  by  works  of  absolute  necessity  ? 

A.  Such  as  must  needs  be  done,  and  yet  could  not  be  done  the 
day  before  the  sabbath,  nor  put  off  to  the  day  after,  without  great 
and  sensible  inconvenience.  But  on  the  other  side,  such  brings, 
as  do,  no  way,  farther  the  sanctification  of  the  day,  but,  rather, 
hinder  the  same,  and  may  as  well  be  done  the  day  before,  or  the 
day  after  or  some  other  time,  ought  not  to  be  done  on  the  Lord'i 
day. 

Having  thus  done  with  the  directions  for  the  right  sanctification 
of  the  Lord's  day ; 

III.  Come  we" now  to  the  motives  to  quicken  you  up  to  a  con- 
scionable  observation  of  those  directions. 

1 .  'A  right  sanctification  of  the  Lord's  day  maketh  much  to 
the  honour  of  Gocl.'  Mark  what  the  Lord  himself  saith  to  his 
church  in  this  case  by  his  prophet  Isaiah,  chap,  lviii.  13.  '  If  thou 
turn  away  thy  foctfrom  the  sabbath,  from  doing  thy  pleasure  on 
my  holy  day.  and  call  the  sabbath  a  delight,  the  Holy  of  the  Lord. 


directions  for  sanctifying  the  LorcPs  Day.  201 

honourable,  and  shalt  honour  him.'  Here  it  is  expressly  said,  that. 
by  a  right  sanctifying  of  the  sabbath,  we  honour  God. 

2.  '  A  right  sanctification  of  the  sabbath  is  profitable  to  your* 
selves  ;  and  that  in  a  double  respect.' 

1 .  In  regard  of  your  outward  temporal  estate. 

2.  In  regard  of  your  inward  spiritual  estate. 

1.  '  The  sanctification  of  the  sabbath  is  profitable  in  regard  of 
your  outward  temporal  estate  :'  For,  the  more  conscionable  any 
man  is  in  sanctifying  the  sabbath-day,  the  greater  blessing  he  may 
expect  from  God  upon  his  labour  on  the  six  days  :  For,  it  is  not 
your  own  labour  and  toiling,  but  the  blessing  of  God  that  maketh 
rich,  Prov.  x.  12. 

2.  The  sanctification  of  the  sabbath  will  be  profitable  in  regard 
bfyour  inward  and  spiritual  estate  :  For,  this  was  one  main  end  why 
the  sabbath  was  ordained,  namely,  that  God  might,  by  it,  in  the 
use  of  his  ordinances,  enrich  our  souls  with  spiritual  blessings  in 
heavenly  things.  And,  accordingly,  the  sanctification  of  the  sab- 
bath is  an  especial  means  both  to  beget  grace,  and  to  strengthen 
grace  :  For,  the  Lord  hath  ordained  it  to  be  a  market-day  to  the 
soul.  And,  truly,  were  we  but  as  sensible  of  the  good  of  our  souls, 
as  we  are  of  our  bodies,  the  best  husbands  that  bej  should  not  more 
diligently  keep  market-days,  and  fair-days,  than  we  would  the 
Lord's-day. 

3.  '  A  right  sanctification  of  the  sabbath,  is  very  delightful  to 
the  people  of  God,'  in  that  they  do  enjoy  intimate  society  and  com- 
munion with  God  in  his  ordinances  on  that  day,  which  is  the 
greatest  happiness  poor  creatures  can  possibly  attain  unto  in  this 
life,  it  being  an  heaven  upon  earth  to  enjoy  communion  with  God ; 
and  some  degree  of  those  heavenly  joys  which  we  shall  enjoy  here- 
after, more  fully  in  heaven.  How  should  ihe  consideration  here- 
of stir  you  up  to  a  careful,  conscionable  sanctifying  of  the  Lord's 
day,  that  so  you  may  taste  of  those  sweet  comforts  and  refresh- 
ments which  others  have  so  plentifully  enjoyed  ? 

4.  '  The  sanctification  of  the  sabbath  will  exceedingly  promote 
the  life  of  godliness  all  the  week  following.'  This  is  a  certain  truth  ; 
That  he  who  makes  no  conscience  to  keep  holy  the  sabbath*dayr 
will  make  little  conscience  of  keeping  any  of  the  other  command- 
ments, so  he  may  do  it  without  discredit  to  his  reputation,  or  dan- 
ger of  man's  law.  But  look  how  a  man  is  careful  and  consciona- 
ble in  the  performance  of  the  duties  of  piety  to  God  on  the  sab- 
bath-day :  in  like  manner  is  he  careful  and  conscionable  in  the 
performance  both  of  the  duties  of  holiness  to  God,  and  of  right- 
eousness towards  his  neighbour  on  the  week-days* 

5.  '  Another  motive  may  be  taken  from  the  equity  of  sanctify- 
ing this  day  ;'  in  that  the  Lord  hath  afforded  unto  us  six  days  in 
seven  for  our  own  work,  and  reserved  to  himself  but  one  for  his 
worship  and  service,  whereas,  he  might  have  required  six  dav-s 

26 


202  Directions  for  the  worthy  receiving 

for  his  worship  and  afforded  us  but  one  for  our  work  :  Is  it  not 
most  just  and  equal,  that  we  should  make  conscience  of  giving 
unto  God  his  day,  by  consecrating  it  wholly  to  his  worship  and 
service  ?  As  Joseph  said  to  Potiphar's  wife  when  she  tempted  him 
to  uncleanness,  \  My  master,  hath  not  kept  back  any  thing  from 
me,  but  thee,  because  thou  art  his  wife  ;  how  then  can  I  do  this 
great  wickedness,  and  sin  against  God  ?'  Gen.  xxxix.  9.  In  like 
manner,  say  thou  to  thy  vain  companions,  when  thou  art  tempted 
any  way  to  profane  the  sabbath  ;  '  God,  the  sovereign  Lord  and 
master  of  the  world,  hath  kept  back  no  time  from  me,  but  one  day, 
because  it  was  his  :  How  then  can  I  do  this  great  wickedness  and 
sin  against  God  V 


>®< 
CHAP.  XXI. 

Directions  for  the  worthy  receiving  of  the  LoroVs  Supper. 


TO  the  worthy  partaking  of  the  sacrament  of  the  Lord's  sup- 
per ;  there  are  three  sorts  of  duties  required. 

1.  '  Duties  antecedent  5'  that  is,  such  as  must  go  before  the 
sacrament. 

2.  '  Duties  concomitant ;'  that  is,  such  as  must  accompany  the 
action  of  receiving. 

3.  '  Duties  subsequent;'  that  is,  such  as  must  follow  after. 

I.  '  For  the  duties  antecedent,'  though  they  are  many,  yet,  they 
may  be  all  brought  under  this  one  head  of  examination,  which  is 
not  only  commanded  by  the  Apostle,  1  Cor.  xi.  28.  Let  a  man 
examine  himself;  and  so  lei  him  eat  of  that  bread,  and  drink  of 
that  cup  ;  but,  urged  and  pressed  upon  us  with  greater  severity, 
than  any  precept  in  the  book  of  God  :  For,  saith  the  apostle  in 
the  same  place,  He  that,  through  a  neglect  of  this  duty  of  exami- 
nation, eateth  and  drinketh  unworthily. 

1.  '  He  is  guilty  of  the  body  and  blood  of  Christ,'  ver.  27. 

2.  '  He  eateth  and  drinketh  damnation  to  himself,'  ver.  29. 

1 .  '  To  be  guilty  of  the  body  and  blood  of  Christ,'  is,  in  some 
measure,  to  have  our  hands  in  his  bloody  death  and  passion  ;  and 
so,  by  consequence,  to  be  partners  with  Judas  in  betraying  him, 
with  the  scribes  and  pharisees  in  accusing  him,  with  Pilate  in  con- 
demning him,  and  with  the  cruel  soldiers  in  crucifying  him.  As, 
therefore,  thou  wouldst  not  be  found  guilty  of  this  horrid  and 
dreadful  sin  ;  put  in  practice  the  apostle's  counsel ;  namely,  to 
fc  examine  thyself,  before  thou  presumest  to  partake  of  that  ordi- 
nance.' 

2.  '  He  that  eateth  and  drinketh  unworthily,  eateth  and  drink- 
eth damnation  to  himself;'  so  our  translators  render  it :  but  the 


of  the  Lordys  Supper,  203 

word  in  the  Greek,  translated  damnation,  may  as  well  signify  tem- 
poral chastisements,  as  eternal  punishment :  for,  it  is  krima,  non 
katakrima. 

And,  questionless,  as  hypocrites  and  unbelievers,  while  they 
eat  and  drink  unworthily,  eat  and  drink  damnation  to  themselves, 
if  they  repent  not ;  so,  also,  such  as  are  faithful  and  sincere  Chris- 
tians, when  they,  through  infirmity  and  negligence,  do  partake 
of  this  ordinance  unworthily,  incur  thereby  temporal  judgments  ; 
as  sickness,  weakness,  and  sometimes  death  itself.  For,  saith  the 
Apostle  (1  Cor,  xi.  30.)  speaking  of  the  believing  Corinthians, 
who,  had  not  prepared  themselves,  as  they  should,  to  that  ordi- 
nance, '  For  this  cause  many  are  weak,  and  sickly  among  you, 
and  many  sleep  or  die.'  For  what  cause  ?  namely,  because  they 
received  the  sacrament  unworthily,  and  irreverently,  without  any 
preparation,  or  examination  of  themselves.  I  grant,  the  best  men 
cannot  be  said,  in  themselves  to  be  worthy  to  partake  of  this  or- 
dinance .;  yet,  if  thou  beest  a  believing  Christian,  and  dost  sin- 
cerely endeavour  to  receive  it  in  that  manner,  and  with  such  af- 
fections as  the  Lord  doth  require  of  thee,  thou  mayest  be  said  (how 
unworthy  soever  thou  art  otherwise)  to  be  a  worthy  receiver. 

Having  thus  shewed  the  necessity  of  the  duty  of  examination, 
come  we  now  to  the  extent  thereof,  which  may  be  brought  to  two 
heads,  viz. 

1.  '  Thy  graces.' 

2.  '  Thy  sins.' 

First,  '  Thou  must  examine  thyself  of  thy  graces,'  more  espe- 
cially of  thy  knowledge,  faith,  repentance,  and  love. 
Touching  knowledge,  I  shall  shew, 

1 .  '  What  knowledge  is  required  of  every  worthy  communicant.5 
2.''  The  necessity.' 

3.  <  The  trial  thereof.' 

1 .  For  the  first,  What  knowledge  is  required  ? 

I  answer  in  general,  '  Knowledge  of  all  the  fundamental  prin- 
ciples of  religion.' 

In  particular,  '  Knowledge  of  the  doctrine  of  the  sacrament.' 

Fundamental  principles  of  religion,  are  such  as  our  salvation 
is  founded  upon,  without  the  knowledge  whereof,  a  man  cannot 
be  saved  ;  and  they  are  these  ; 

'  That  there  is  a  God.'  That  there  is  but  one  God :  That  that 
only  true  God  is  distinguished  into  three  persons,  Father,  Son, 
and  Holy  Ghost,  all  equally  God.  That  that  God  is  Creator  and 
Governor  of  all  things.  That  all  things  were  made  good  by  him, 
and  are  still  governed  by  him  righteously.  That  man  in  particular, 
was  made  perfectly  righteous  by  him.  That  man  continued  not 
long  in  his  happy  estate,  but  fell  by  his  transgressing  the  command- 
ment of  God,  and  eating  the  forbidden  fruit.  That  we  are  guilty 
of  Adam's  sin,  being  in  his  loins  when  he  committed  that  sin.  That 


204  Directions  for  the  worthy  receiving 

every  one  of  us  brought  into  the  world  corrupted  and  polluted  na- 
tures, natures  as  full  of  sin,  as  a  toad  is  of  poison.  That  unto  this 
original  corruption,  we  have  added  a  numberless  number  of  actual 
transgressions,  and  that  in  evil  thoughts,  evil  words,  and  evil  deeds. 
That  by  our  sins,  we  have  made  ourselves  liable  to  the  wrath  of 
God,  to  the  curse  of  the  law,  to  all  judgments  and  plagues  here, 
and  to  eternal  death  and  condemnation  hereafter.  That  no  man 
can  free  himself  out  of  that  miserable  condition,  wbereinto  by  sin 
he  hath  plunged  himself,  neither  can  any  mere  creature  help  him. 
That  God  out  of  his  free  grace  and  rich  mercy,  did  send  his  own 
Son  out  of  his  bosom  into  the  world,  to  take  our  nature  upon  him, 
that  therein  he  might  become  our  Surety  and  Redeemer.  That 
Christ  was  both  God  and  man  in  one  person.  That  he  was  con» 
ceived  by  the  Holy  Ghost,  and  born  of  the  virgin  Mary.  That 
he  died  upon  the  cross,  to  save  his  people  from  their  sins.  That 
he  rose  again  the  third  day  from  the  dead,  ascended  into  heaven, 
sits  at  the  right  hand  of  God>  and  makes  continual  intercession  for 
us.  That  by  faith  we  are  made  partakers  of  Christ,  and  of  the 
benefits  of  his  death  and  passion.  That  faith  is  the  gift  of  God, 
wrought  in  us  by  the  Spirit  of  God,  through  the  ministry  of  the 
word,  whereby  Ave  receive  Christ  upon  the  terms  of  the  gospel ; 
and  rest  upon  him  alone  for  the  pardon  of  our  sins,  for  eternal 
life  and  salvation.  That  it  hath  pleased  God  to  make  with  us, 
in  and  through  Christ,  a  new  covenant  of  grace,  wherein  he  hath 
promised  the  pardon  of  our  sins,  and  the  salvation  of  our  souls, 
upon  the  condition  of  faith  and  repentance. 

Particular  principles  concerning  the  sacrament  of  the  Lord's 
supper,  are  these  : 

That  it  was  ordained  by  Christ  himself,  as  a  memorial  of  his 
great  love,  in  offering  up  his  life  a  sacrifice  for  our  sins,  That  this, 
as  well  as  the  sacrament  of  baptism,  is  a  seal  of  God's  covenant, 
whereby  he  binds  himself  to  perform  his  promises  made  unto  us 
in  Christ,  for  strengthening  our  faith  therein.  That  the  outward 
signs  in  the  Lord's  supper  are  bread  and  wine,  by  which  are  set 
forth  the  body  and  blood  of  Christ,  which  the  worthy  receivers  by 
faith  do  partake  of  in  this  sacrament.  That  whosoever  eats  and 
drinks  unworthily,  is  guilty  of  the  body  and  blood  of  Christ.  And, 
therefore,  that  every  one  is  to  examine  himself,  lest  he  eat  and 
drink  judgment  to  himself. 

Having  thus  shewed  what  is  that  knowledge,  which  is  required 
of  every  worthy  communicant ; 

II.  I  shall  now  shew  the  necessity  thereof;  which  appeareth  : 

1.  '  Because  without  this  knowledge,  a  man  can  never  attain 
to  any  of  the  other  graces  :'  for,  an  ignorant  man  can  neither  be- 
lieve, nor  repent,  nor  love  God  or  his  neighbour  aright. 

2.  '  Because  without  this  knowledge,  a  man  cannot  discern  the 
Lord's  body  :'  which,  if  he  do  not,  he  cats  and  drinks  damnation 


of  the  Lord's  Supper.  205 

to  himself,  1  Cor.  xi.  29.  And,  therefore,  it  is  absolutely  neces- 
sary, that  all  who  receive  the  Lord's  supper,  should  discern  th$ 
LoroVs  body  ;  that  is,  should  perceive,  that  there  is  more  to  be 
received,  than  that  which  is  seen  with  the  eye  of  the  body.  To 
the  bodily  eye,  there  appeareth  nothing  but  bread  and  wine,  up- 
on the  table  ;  but  by  the  virtue  of  the  divine  institution,  there  is 
also  Christ's  body  and  blood ;  if  this  be  not  discerned,  the  benefit 
of  the  sacrament  is  lost.  But,  it  is  not  possible  without  know- 
ledge (which  is  the  eye  of  the  soul)  to  discern  that  body  and  blood, 
under  the  elements  of  bread  and  wine  :  therefore  is  the  foremen- 
tioncd  knowledge  absolutely  necessary. 

III.  For  the  third  particular,  viz.  The  trial  of  thy  knowledge, 
whether  it  be  a  true  saving  knowledge ;  t  ou  mayest  know  it  by 
the  properties  thereof,  some  whereof  are  these  : 

1 .  '  True  saving  knowledge  is  experimental,'  whereby  a  Chris* 
tian  hath  a  spiritual  sense  and  feeling  of  what  he  knows.  He  hath 
not  only  a  general  and  a  notional  knowledge  of  God,  and  of  his 
own  miserable  condition  by  nature,  and  of  Jesus  Christ ;  but  he 
hath  likewise  an  experimental  knowledge  of  God,  and  of  his  attri- 
butes :  as  of  his  power  in  supporting  him  under  his  trial  and  temp- 
tations, of  his  faithfulness  in  making  good  his  promises  unto  him  : 
He  hath  likewise  a  sensible  feeling  of  his  own  wretched  condition 
by  nature,  and  an  experimental  knowledge  of  Jesus  Christ ;  so 
that  he  knoweth  Christ  to  be  his  Saviour  and  Redeemer  and  rest* 
eth  upon  his  merits  alone  for  life  and  for  salvation.  By  this  then, 
try  and  examine  thy  knowledge. 

2.  '  True  saving  knowledge  is  humble,  and  joined  with  meek- 
ness of  spirit :'  For,  the  more  true  knowledge  a  man  hath,  the 
more  he  discerns  his  own  ignorance,  yea,  and  vileness,  by  reason 
of  his  sins  ;  and,  therefore,  you  shall  find  those  Christians,  who 
were  most  eminent  both  in  knowledge  and  grace  complain  most, 
as  of  their  ignorance,  so  of  their  own  base  and  naughty  hearts  ; 
as  you  may  see  in  Paul,  and  others,  Rom.  vii.  24.  Eph.  iii.  8, 
And  no  marvel,  considering,  that  true  saving  knowledge  d;scov» 
ers  unto  a  man  his  own  viieness  and  wretchedness,  by  reason 
of  his  sins  ;  his  own  unworthiness,  yea,  his  own  emptiness  and 
nothingness,  in  regard  of  any  goodness  of  his  own  ;  whereas  un- 
sanctified  knowledge  is  apt  to  puff  up  a  man  with  pride,  and  self- 
conceit,  even  to  the  contemning  and  despising  of  others  ;  which  the 
apostle  plainly  expresseth,  1  Cor.  viii.  1.  where  he  saith,  Know- 
ledge puffeth  up.  By  this,  then,  try  and  examine  thy  knowledge, 
whether  it  be  a  saving  knowledge  or  no. 

3.  '  True  saving  knowledge  is  active,  and  operative,  being  ever 
accompanied  with  practice  and  obedience  ;'  so  that  it  worketh  re- 
formation in  the  heart  and  life  of  him  that  hath  it.  By  this,  then, 
try  and  examine  thy  knowledge,  whether  it  be  a  saving,  sanctifv- 
ing  one  or  no. 


£06  Directions  for  the  worthy  receiving 

II.  The  second  grace  necessarily  required  of  every  communi- 
cant, whereof  tnou  must  examine  thyself,  is  faith  ;  concerning 
which,  I  shall  shew  you, 

1.  'What  Faith  this  is.' 

2.  '  The  necessity  thereof.' 

3.  '  Some  signs  and  notes  for  the  trial  thereof.' 

I .  For  the  first ;  What  faith  this  is  ? 

I  answer,  a  true,  saving,  justifying  Faith  ;  which  may  be  thus 
described :  '  Faith  is  a  grace  wrought  in  the  heart  of  a  sinner, 
by  the  Spirit  of  God,  through  the  ministry  of  the  word  ;  where 
by,  being  convinced  of  his  sinful,  miserable  condition,  and  of  all 
disability  in  himself,  or  any  other  mere  creature,  to  free  him  out 
of  tue  same  ;  he  goeth  wholly  out  of  himself  to  Jesus  Christ,  and 
receiving  him  as  his  all-sufficient  Saviour  and  Sovereign  ;  resteth 
upon  his  perfect  righteousness,  and  all-sufficient  sacrifice  for  the 
pardon  of  his  sins  :  and  resigneth  up  himself  unto  his  will  and  go- 
vernment. 

II.  The  necessity  of  this  grace  of  Faith  to  every  communicant, 
appeareth : 

1.  Because  without  Faith,  it  is  impossible  to  please  God  in  an 
holy  ordinance,'  Heb.  xi.  6.  But,  true  Faith  will  commend  both 
our  persons  and  services  unto  God,  so  that  they  shall  find  accep- 
tance with  him,  though  they  be  full  of  weakness  and  imperfections. 
This  made  Abel's  sacrifice  so  acceptable  to  God  :  if,  therefore, 
thou  come  to  this  ordinance  without  Faith,  instead  of  pacifying 
God  thou  shalt  purchase  his  heavy  displeasure. 

2.  '  Except  thou  hast  Faith,  before  thou  approachest  to  the 
Lord's  supper,  the  sacrament  cometh  but  like  a  seal  to  a  blank,  and 
serveth  only  to  seal  up  thine  unbelief  and  condemnation.'  So  that, 
Faith  is  necessarily  required  of  every  worthy  communicant,  before 
he  cometh  to  the  Lord's  supper,  for,  that  ordinance  is  not  institut- 
ed/or the  working  of  faith,  but  for  the  strengthening  of  it.  It  was 
not  instituted  for  such  as  are  out  of  Christ  to  bring  them  in  ;  but 
for  such  as  are  in  Christ,  to  bring  them  up  in  him.  As  a  man  must 
be  born  before  he  can  eat ;  so,  he  must  be  begotten  again  by  the 
Spirit  of  God,  before  he  can  feed  upon  the  body  and  blood  of 
Christ  for  his  spiritual  nourishment.  I  do  not  say,  that  all  who 
come  to  the  sacrament,  must  have  the  same  measure  of  Faith ;  but, 
it  is  necessary,  that  they  all  have  the  same  truth  of  Faith. 

III.  For  the  third  particular,  the  trial  of  thy  Faith,  whether  it 
be  true  and  saving  :  thou  mayest  know  it  by  these  two  characters, 
to  omit  many  others  : 

1.  '  True  faith  doth  receive  Christ  in  all  his  offices  :'  not  only 
as  a  Priest,  to  make  satisfaction  and  intercession  for  us  ;  but,  also, 
as  a  Prophet,  to  teach  and  instruct  us  :  and,  as  a  King,  to  rule 
and  govern  us.  The  true  believer  doth  as  willingly  cast  himself  at 
ihe  feet  of  Christ,  in  subjection  to  him.  as  into  the  arms  of  Christ. 


of  the  Lord's  Supper.  207 

for  salvation  from  him.  He  is  as  willing  to  serve  Jesus  Christ,  as 
to  be  saved  by  him  ;  as  desirous  to  submit  to  his  service,  as  to  en- 
joy his  privileges  :  For,  in  true  faith,  there  is  not  only  a  fiducial 
reliance  upon  Christ  and  his  righteousness  ;  but  also  an  universal 
subjection  to  the  will  of  Christ,  and  a  ready  submission  to  his  go- 
vernment. Christ  is  held  forth  in  the  gospel,  not  only  as  a  Re- 
deemer, but,  as  a  Lord  and  a  Lawgiver ;  and  these  are  inseparably 
connected  and  knit  together  :  and,  therefore,  he  that  is  willing 
to  receive  Christ  as  a  Saviour,  but  not  as  a  Sovereign,  doth  de- 
ceive his  own  soul.  By  this,  therefore,  mayest  thou  try  the  truth 
of  thy  faith. 

2.  '  True  faith  is  an  heart-purifying  grace,  it  purifieth  the 
heart.'  This  character  of  faith,  the  apostle  Peter  expressed^ 
Acts  xv.  9.  Purifying  their  hearts  by  faith. 

Faith  purifying  the  heart,  implieth  two  things. 

1 . '  That  the  believer  maketh  conscience  of  his  inward  thoughts :' 
Whereas,  unbelievers,  with  the  Pharisees,  make  clean  the  outside 
of  the  cup,  labour  to  keep  themselves  from  gross  and  scandalous 
sins,  but  suffer  their  hearts  to  range  and  rove  into  a  world  of  vain 
and  wanton  thoughts,  of  profane  and  fruitless  imaginations,  and 
that  without  any  remorse  or  check  of  conscience. 

2.  '  That  faith  puts  a  purifying  disposition  into  the  heart  ;'  so 
that  it  loaths  and  detests  sin,  yea,  and  strives  against  it,  though  it 
cannot  altogether  purge  and  free  itself  from  sin.  When  the  heart 
is  once  seasoned  with  faith,  it  will  not  willingly  harbour  sin,  but 
labour  to  work  it  out  more  and  more.  By  this,  then,  try  the 
truth  and  soundness  of  thy  faith,  whether  it  hath  wrought  in  thee 
a  purging  purifying  disposition,  to  strive  against  thy  corruptions, 
to  work  them  out  of  thine  heart  more  and  more. 

III.  '  The  third  grace  necessarily  required  of  every  communi- 
cant, is  repentance.'     Concerning  which  I  shall  shew  ; 

1.  '  The  nature  of  repentance,  what  it  is.' 

2.  *  The  necessity  thereof,  to  a  worthy  partaking  of  the  Lord's 
supper.' 

3.  '  Some  signs  for  the  trial  thereof.' 

I.  '  For  the  first,  what  true  repentance  is.'  I  answery  '  It  is  a 
grace  of  God's  Spirit,  whereby,  both  the  heart  and  affections 
within,  and  also,  the  life  and  actions  without  are  reformed.'  In 
this  description,  I  take  the  full  nature  of  Repentance  to  be  com- 
prised :  many  do  add  hereunto,  An  inward  sorrowing  and  mourn- 
ing of  the  heart ;  which,  indeed,  doth  always  accompany  true  Re- 
pentance, but  it  is  not  of  the  nature  thereof.  For,  then,  where- 
soever sorroiv  for  sin  were,  there  should  be  true  Repentance, 
which  is  not  so  ;  as  the  example  of  Saul,  Judas,  and  other  wick- 
ed men  do  declare. 

Briefly  to  open  this  definition  of  Repentance. 

First,  I  say, i  It  is  a  grace  of  God's  Spirit  j1  that  is,  a  gift  freely 


208  Directions  for  the  worthy  receiving 

given  of  God,  and  wrought  in  us  by  his  holy  Spirit.  So  that  it 
proceeded}  not  from  man's  free  will,  nor  from  any  power  and  abi* 
lity  of  his  nature. 

Again,  Repentance  is  a  reformation,  wherein  consists  the  very 
nature  thereof,  as  the  words  of  turning,  renewing,  changing,  and 
the  like  ;  which  in  scripture  are  attributed  to  Repentance  :  do  im- 
ply. Now,  this  reformation  must  first  be  of  the  heart ;  for  the 
heart  of  man  is  the  fountain  of  all  his  actions. 

Now,  in  reason,  the  fountain  must  be  cleansed  and  purged,  be- 
fore that  which  issueth  and  streameth  from  it  can  be  wholesome* 
There  must  be,  therefore,  first  a  renewed  heart,  before  there  can 
be  a  reformed  life  :  for,  it  cannot  be,  that  the  stream  of  our  actions 
should  be  good,  if  the  fountain  of  our  heart  be  corrupt.  Hence 
it  is  that  the  prophets  so  often  call  for  the  cleansing  of  the  heart ; 
and  the  apostles  for  the  renewing  and  changing  thereof,  without 
which,  all  external  and  outward  reformation,  is  but  mere  phari- 
saical  ostentation. 

In  the  last  place  is  added,  '  A  reformation  of  the  life  and  actions 
without  :'  for,  as  to  make  some  outward  shew  of  reformation, 
without  reforming  the  heart  within,  is  but  pharisaical  ostentation, 
whereby  we  deceive  others ;  so,  to  pretend  an  inward  reforma- 
tion, without  the  outward  fruits  of  amendment,  is  but  mere  folly  : 
whereby  we  deceive  ourselves.  For  it  cannot  be,  that  reforma- 
tion should  be  truly  rooted  and  grounded  in  the  heart,  but  that  it 
will  bud  forth,  and  shew  itself  in  the  fruits  of  a  godly  life.  That, 
man  therefore  deceiveth  himself,  who  thinks  his  heart  is  purged 
and  reformed,  when  his  life  is  polluted.  For,  as  the  fruits  declare 
the  tree  ;  so,  the  actions  of  men  manifest  their  affections. 

II.  '  The  necessit}'  of  this  grace  of  Repentance  in  every  worthy 
communicant,  upon  his  approaching  to  the  Lord's  table,'  appear- 
cth  ;  because  we  come  to  receive  a  sacrifice  for  sin,  but  to  offer  to 
receive  a  sacrifice  for  sin,  without  a  turning  from  sin,  is  to  count 
the  blood  of  the  covenant  an  unholy  thing.  We  are  not  ignorant, 
that  one  main  end  of  our  approaching  the  Lord's  table  is,  to  receive 
Christ  as  he  hath  offered  himself  a  sacrifice  and  price  of  redemp- 
tion for  our  sins  :  Now,  he  that  looketh  for  pardon  of  sin,  must 
.have  a  full  purpose  ;  and,  according  to  his  purpose,  a  faithful  and 
resolute  endeavour,  to  forsake  sin,  which  is,  and  will  be,  the  mind 
of  every  true  penitent,  and  also  it  ought  to  be.  The  Lord,  there- 
fore, requireth  of  them  who  bring  their  sacrifice  to  him  for  par- 
don, '  That  they  take  away  the  evil  of  their  works  ;  and  cease  to 
do  evil,  and  learn  to  do  well,  Isa.  i.  15,'#-c.  And,  thereupon, 
inserteth  this  gracious  invitation,  verse  18.  '  Come  now,  let  us 
reason  together.'  With  what  face  then  dares  an  impenitent  sinner, 
that  is  not  touched  with  any  remorse  for  his  sins  past,  nor  hath 
any  purpose  to  turn  from  his  sins  for  the  time  to  come,  offer  to 
fake  that  bodv  which  was  broken,  and  that  blood  which  was  shed 


of  the  LorcPs  Supper*  20$ 

for  sin?  Such  an  eating  and  drinking  of  Christ's  body  and  blood, 
is  a  plain  trampling  of  the  son  of  God  under  foot,  and  a  counting 
of  the  blood  of  the  Covenant  an  unholy  thing,  a  thing  that  may 
be  mixed  with  impure  and  unholy  things.  If  this  be  not  to  be 
guilty  of  the  body  and  blood  of  Christ,  what  else  can  be  ? 

III.  For  the  trial  of  thy  repentance,  whether  it  be  sound  and 
sincere,  thou  mayest  know  it  by  these  signs  and  marks  : 
h  1.  '  By  a  godly  sorrow  for  sins  past.'  By  a  godly  sorrow,  I 
mean,  such  a  sorrow  as  maketh  God  its  object ;  that  is,  when  we 
grieve  and  mourn  for  sin,  more  out  of  respect  to  God,  than  for 
fear  of  punishment  ;  that  we  have  offended  so  good  a  God,  so 
gracious  a  Father,  so  bountiful  a  Lord  and  Master  :  I  deny  not, 
but  it  is  good  and  commendable  to  grieve  and  mourn  for  sin,  in 
respect  of  punishment,  for  fear  of  hell ;  for  it  is  a  good  prepara- 
tory to  a  godly  sorrow,  but  we  must  not  be  contented  merely  with 
such  a  fear.  Hence,  therefore,  try  and  examine  the  truth  of  thy 
repentance  ;  for,  wheresoever  there  is  true  repentance,  there  must 
be  this  godly  sorrow. 

2.  '  By  a  turning  from  those  evil  ways  wherein  we  have  for* 
merly  walked  :'  as  you  may  see  in  the  examples  of  those  penitents 
that  are  recorded  in  scripture  ;  as  of  Paul,  Peter,  Zaccheus,  and 
others,  who,  upon  their  repentance,  turned  from  those  evil  cour- 
ses wherein  they  had  fomrerly  walked.  The  reality  of  thy  re- 
pentance hence  try  by  this  rule  :  Hath  it  wrought  a  change  and 
alteration  in  thy  course  of  life  ?  Are  old  things  done  away  ?  Is 
there  a  forsaking  of  former  sins  ?  Hast  thou  left  off  thy  swear- 
ing, thy  drunkenness,  thy  whoredoms,  thy  defrauding  by  false 
weights  and  measures  ?  Canst  thou  say  of  thyself,  as  Paul  did  of 
the  Corinthians,  '  I  was  once  a  swearer,  a  drunkard,  an  adulte- 
rer, an  extortioner,  a  covetous  person,  and  the  like  ;  but  now  I 
am  Washed,  now  1  am  sanctified,  yea,  and  justified  in  the  name 
of  the  Lord  Jesus  Christ,  and  by  the  Spirit  of  my  God  ?'  Canst 
thou  say  thus  of  thyself  in  truth  and  sincerity  of  heart  ?  then, 
thou  hast  some  comfortable  evidence  of  the  truth  and  soundness 
of  thy  repentance.  But  how  vainly  do  they  deceive  themselves, 
who  because  they  have  made  confession  of  their  sins  unto  God, 
and  dropping  perhaps,  a  few  tears,  do  therefore  flatter  themselves 
with  a  conceit  of  true  repentance,  when  yet  they  still  live  and 
continue  in  their  formal  sinful  courses,  wallowing  like  swine  in  the 
filth  of  sin,  and  mire  of  sinful  filthiness  ? 

3.  '  A  turning  unto  God.'  For,  where  there  is  true  repen- 
tance, there  is  not  only  a  turning  from  sin,  but  likewise  a  turning 
unto  God  ;  whereby  I  mean  a  sincere  endeavour  to  serve  and 
please  God  in  newness  of  life,  and  better  obedience.  Hat  thea 
the  sense  and  feeling  of  thy  former  deviations  made  thee  ardently 
desire  toJ  please  God  better  for  the  time  to  come  ? — Make  much 

27 


210  Directions  for  the  worthy  receiving 

of  such  affections  in  thy  soul ;  for  it  is  a  good  sign  of  some  change 
there. 

IV.  A  fourth  grace  essentially  requisite  in  every  communicant 
before  be  presume  to  come  to  the  Lord's  table,  is  LOVE. 

Which  may  be  divided  into  two  classes  ;  as, 

1 .  A  love  toward  God  and  Christ. — And, 

2.  A  love  of  one's  neighbours. 

Both  which  are  inseparably  knit  together.  Yet  for  a  more  dis- 
tinct understanding  of  them,  I  will  separate  them  in  my  discourse, 
and  treat  of  them  apart ;  shewing  you, 

1.  The  necessity  of  exercising  both  these  kinds  of  love,  in  or~ 
der  to  a  worthy  partaking  of  the  Lord's  supper. 

2.  Some  signs  and  marks  for  the  trial  of  them. 

I.  For  love  toward  God  ;  this  is  necessarily  required  of  every 
communicant,  because  the  greatest  evidence  that  ever  was  given  of 
God's  love,  is  there  set  before  us.  For  Jesus  Christ  the  only  Son 
of  God,  and  Saviour  of  lost  man,  is  the  greatest  evidence  of  God's 
love  that  ever  was  or  can  be.  Should  God  set  himself  to  make 
another  world,  and  to  confer  on  that  world  a  greater  gift  than  he 
hath  conferred  on  this  world ;  namely,  his  only  begotten  and  dearly 
beloved  Son,  we  may  boldly  say,  He  could  not.  Neither  can  the 
creature  receive,  nor  the  Creator  give  a  greater  gift ;  and  that  both 
in  respect  of  the  excellency  of  the  gift  itself,  and  also  in  regard  of  the 
need  we  had  of  it,  and  of  the  good  we  enjoy  by  having  it.  Hence 
God's  love,  in  this  remarkable  instance,  is  so  described,  as  sur- 
passes all  expressions,  John  iii.  16.  ;  God  so  loved  she  world,  that 
he  gave  his  only  begotten  Son,'  &o.  So  unutterably,  So  inconceiva- 
bly, So  infinitely,  as  who  shall  endeavour  to  express  this  So  to  the 
full,  shall  do  it  so,  so.  Since  then  such  an  evidence  of  such  love  of 
God  to  man  is  exhibited  at  the  Lord's  table,  should  not  every  one 
who  approacheth  this  table,  with  a  design  to  partake  of  that  evi- 
dence, come  with  an  heart  filled  with  a  love  to  God,  and  with  a 
resolution  to  shew  forth  all  fruits  of  a  true  love  of  God  on  all  oc- 
casions ? 

And  as  we  must  come  with  a  love  to  God,  so  with  a  love  to  Je- 
sus Christ,  who  so  loved  us,  as  to  die  a  cruel,  a  cursed  death  for 
us  ;  and  consequently  manifested  greater  love  to  us,  than  to  him- 
self; to  the  members  of  his  mystical  body;  than  to  the  members 
of  his  natural  body  ;  for,  he  offered  up  his  natural  body  as  a  sacri- 
fice for  the  redemption  of  his  mystical  body.  What  greater  love 
than  this  can  be  imagined  ?  Oh  how  doth  it  then  concern  us  to  go 
to  that  ordinance  with  hearts  inflamed  with  a  love  to  Jesus 
Christ ! — Thus  much  of  the  necessity  of  our  love  to  God,  and  to 
his  Son  Jesus  Cnrist. 

II.  For  the  trial  of  this  loye,  you  may  know  it  by  these  signs 
and  characters :  * 

Where  there  is  a  true  hearty  love  to  God,  and  to  Jesus  Christ 


of  the  LordPs  Supper.  211 

fhe  heart  will  be  much  taken  up  with  the  thoughts  of  them.  Such 
an  one  will  be  often  thinking  of  God,  and  of  Jesus  Christ,  and  of 
their  transcendent  love  manifested  in  the  great  work  of  redemption. 
David  having  said,  Psal,  cxix.  97.  Oh  how  do  I  love  thy  law  ?  he 
presently  adds,  it  is  my  meditation  all  the  day.  And  whatsoever 
and  whomsoever  we  love,  we  cannot  but  frequently  think  and 
meditate  on. 

Indeed,  such  as  love  "God  and  the  Lord  Jesus  Christ,  in  truth 
and  sincerity,  may  have  multitudes  of  vain,  wanton,  worldly,  co- 
vetous thoughts  in  their  hearts  ;  but  they  take  no  true  delight  in 
them,  they  are  rather  their  grief  and  their  burden  ;  but  the 
thoughts  of  God,  and  Christ,  are  very  sweet  and  comfortable  unto 
them.  By  this,  therefore,  try  and  examine  the  truth  of  thy  love 
lanto  God  and  to  Jesus  Christ. 

2.  '  Where  there  is  a  hearty  love  to  God,  and  to  Jesus  Christ, 
such  an  one  will  be  often  speaking  of  them.'  For,  the  tongue  can- 
not but  be  speaking  of  those  things  and  persons  on  which  the  heart 
is  fixt.  If  the  heart  of  a  man  be  set  on  the  world  and  the  things 
of  it,  his  tongue  will  be  most  frequently  talking  and  discoursing  of 
them  :  In  like  manner,  if  the  heart  of  a  man  be  fixt  on  God  and 
Jesus  Ciirist,  his  tongue  will  be  frequently  talking  and  discoursing 
of  them.  Hence,  then,  try  and  examine  the  truth  of  thy  love 
unto  God,  and  to  Jesus  Christ :  For,  he  that  sayeth  he  lovethGod, 
and  the  Lord  Jesus  Christ,  and  yet  seldom  thinks  of  them  or  speaks 
of  them,  certainly  hedeceiveth  himself;  for  we  cannot  but  be  think- 
ing and  speaking  of  those  whom  we  truly  love* 

3.  Where  there  is  an  hearty  love  to  God,  and  to  Jesus  Christ, 
it  will  make  a  man  willing  to  suffer  any  thing  for  them.  It  is  said 
of  the  primitive  saints, '  that  out  of  their  abundant  love  to  the  Lord 
Jesus  Christ,  they  accounted  not  their  estates  too  dear  for  him, 
but  took  joyfully  the  spoiling  of  their  goods,'  Ileb.  x.  34.  Neither 
did  they  account  their  lives  too  dear  ;  for  it  is  expressly  said,  Rev. 
xii.  1 1 .  They  loved  not  their  lives  unto  the  death  for  him  /  that  is. 
they  despised  their  lives  in  comparison  of  Christ ;  they  willingly 
exposed  not  only  their  goods  and  estates,  to  the  spoil,  and  then- 
persons  to  all  manner  of  shame  and  contempt,  but  also  their  bo- 
dies to  painful  deaths  for  the  cause  of  Christ :  then  try  and  exam- 
ine the  truth  of  thy  love  unto  Jesus  Christ,  by  this,  namely,  by  thy 
willingness  to  suffer  for  the  cause  and  truths  of  Jesus  Christ. 

II.  Love  of  thy  neighbour,  is  another  branch  of  that  love  which 
is  required  of  every  communicant.  Concerning  which  love  I  shall 
briefly  shew, 

1 .  The  necessity  of  its  being  in  every  communicant. 

2.  The  trial  of  it. 

1 .  That  every  communicant  must  have,  along  with  love  to  God, 
Love  to  his  neighbour,  is  evident  from  this,  That  the  Lord  will 
not  accept  of  any  service  thou  performest  unto  him, '  if  thou  br 


212  Directions  for  the  worthy  receiving 

not  in  love  and  charity  with  thy  neighbour.'  Mat.  v.  23,  24.  saith 
our  Saviour,  '  If  thou  bring  thy  gift  to  the  altar,  and  there  re- 
memberest  that  thy  brother  hath  aught  against  thee,  leave  there  thy 
gift  before  the  altar,  and  go  thy  way  ;  first  be  reconciled  to  thy 
brother,  and  then  come  and  offer  thy  gift.'  Hereby  is  implied, 
that  if  there  be  any  variance  between  thee  and  thy  neighbour,  peace 
and  reconciliation  must  be  speedily  sought:  For,  without  it,  God 
will  not  accept  of  any  worship  or  service  thou  offerest  unto  him. 
Though  Christ  here  instanceth  but  in  one  kind  of  worship,  which 
was  the  offering  up  of  sacrifice,  yet  under  this  he  comprehended! 
all  the  parts  and  kinds  of  God's  worship,  as  praying,  hearing,  re- 
ceiving the  sacrament,  or  the  like.  So  that  Christ's  meaning  is, 
1  that  whensoever  thou  settest  upon  any  part  of  God's  worship  and 
service,  and  then  rememberest,  that  thy  brother  hath  aught  against 
thee  ;'  that  is,  thou  hast  any  way  wronged  and  offended  thy  bro- 
ther ;  or,  as  St.  Mark  hath  it,  chap.  xi.  25.  '  If  thou  hast  aught 
against  thy  6ro</ier,  that  is,  if  he  hath  wronged  thee  ;  first  be  recon- 
ciled to  thy  brother,  and  then  go  to  the  ordinance  of  GodS 

II.  For  the  trial  of  the  truth  of  thy  love  to  thy  brother,  thou 
mayest  know  it  by  these  marks  : 

1.  If  thou  hast  truly  forgiven  thy  brother,  thou  wilt  be  so  far 
from  doing  him  any  harm,  (though  it  lay  in  thy  power)  that  thou 
wilt  not  wish  any  harm  unto  him. 

2.  If  thou  hast  truly  forgiven  thy  offending  brother,  thou  wilt 
willingly  embrace  all  occasions  of  doing  him  good,  that  so  he  may 
know,  and  be  assured,  that  thou  art  reconciled  unto  him,  This, 
our  Saviour  requireth  of  all  his  disciples,  Mat.  v.  44.  where  saith 
he,  Love  your  enemies ;  that  is,  those  who  have  anyway  wronged 
you :  And  as  an  evidence  of  the  truth  of  your  love,  he  addeth, 
Do  good  unto  them  that  hate  you  ;  intimating,  that  it  is  not  sufficient 
that  you  speak  friendly  and  peaceably  to  your  enemies,  but  you 
must  likewise  take  all  occasions  of  doing  them  what  good  you  can  ; 
which  is  true  Christian  love  and  charity. 

Having  thus  spoken  largely  to  the  first  head  of  examination, 
namely,  Our  graces,  I  come  now  to  the  second,  namely,  Our  sins, 
wherein  I  shall  study  brevity. 

As  it  is  the  duty  of  every  communicant  to  examine  himself  con- 
cerning his  graces,  so  likewise  concerning  his  sins;  which  are  like 
that  accursed  thing  which  God  speaks  of  to  Joshua,  Josh.  vii.  1 1 . 
they  must  therefore  be  searched  out.  Yea,  they  are  like  the  wild 
gourd  that  brought  death  into  the  pot.  If  they  be  not  searched  out, 
and  cast  away,  they  will  turn  the  sacramental  bread  and  wine  into 
spiritual  bane.  '  He  therefore  that  covereth  his  sins  shall  not  pros- 
per ;  but  whoso  confesseth  and  forsaketh  them  shall  have  mercy,' 
Psalms  xxviii.  13. 

It  is  said  of  the  viper,  that,  when  she  goeth  to  join  with  her 
mate,  she  casteth  out  all  her  poison  :   How  much  more  on gh test 


of  the  Lor d">s  Supper,  213 

thou,  when  thou  goest  to  have  communion  with  thy  heavenly- 
Spouse  the  Lord  Jesus  Christ,  cast  out  thy  sins,  which  are  a  spi- 
ritual poison,  worse  than  the  poison  of  any  viper  1 

In  this  examination,  thou  must  search  after  thine  evil  thoughts, 
words,  and  deeds  ;  as  after  thy  sins  of  omission  and  commission, 
so  after  thy  sinful  manner  of  performing  holy  exercises  ;  and,  es- 
pecially, after  the  sins  thou  hast  committed  since  thy  last  receiving 
the  blessed  sacrament ;  and  such  as  are  most  against  the  vows  and 
covenants  that  formerly  thou  madest  with  God,  and  which  do  most 
gall  thy  conscience,  or  most  disgrace  thy  profession,  or  are  great- 
est occasions  of  dulling  thy  spirit :  that  these  being  found  out, 
they  may  be  the  more  lamented,  and  pardon  for  them  more  ear- 
nestly desired. 

In  examining  thyself,  it  will  be  a  good  help,  to  read  such  a 
treatise  as  doth  in  particular  set  out  tile  several  sins  against  the 
several  commandments.  For,  when,  by  such  a  treatise  thou  art 
shewed,  that  such  a  thing  is  a  sin  against  such  a  commandment, 
thy  conscience  will,  upon  the  reading  of  such  sins,  tell  thee, 
that  therein  thou  hast  sinned.  Having  examined  and  searched 
thine  heart  thoroughly  of  all  thy  known  sins,  then  humble  thy- 
self before  the  throne  of  grace,  in  a  true  and  unfeigned  acknow- 
ledgment and  confession  of  them,  freely  judging  and  condemn- 
ing thyself  before  God,  with  a  broken  and  a  contrite  heart. 

That  thy  confession  may  be  performed  after  a  right  manner,  it 
must  have  these  properties  : 

1.  '  It  must  be  particular,  and  of  special  sins.'  In  thy  confes- 
sion thou  must  descend  to  special  and  particular  sins.  The  pro- 
fanest  wretch  in  the  world  may.  in  a  general  manner,  confess, 
and  say,  /  acknowledge  myself  to  be  a  sinner :  But,  if  thou  wilt 
make  a  true  confession  of  sin,  thou  must  lay  open  thy  sins  in 
particular  before  God,  And,  for  thine  encouragement  to  this, 
know,  that  the  more  particular  thou  shalt  be  in  thy  confession, 
the  more  comfort  thou  wilt  find  in  it. 

2.  '  Thy  confession,  must  be,  as,  particular  in  respect  of 'sins, 
so  likewise  full,  in  regard  of  the  aggravations  of  them.  Thus 
did  David  in  his  confession  of  that  sin  of  numbering  the  people, 
2  Sam.  xxiv.  10.  '  I  have  sinned  greatly  in  that  I  have  done, 
and  now  I  beseech  thee,  O  Lord,  take  away  the  iniquity  of  thy 
servant,  for  I  have  done  very  foolishly.'  See  what  terms  of  ag- 
gravations he  heapeth  up,  1.  /  have  sinned.  2.  /  have  sinned 
greatly.  3.  I  have  done  foolishly.  4.  Very  foolishly.  And, 
as  thou  desirest  pardon  of  thy  sins,  set  them  forth  to  the  full : 
let  no  circumstance  of  aggravation  be  wanting,  by  which  they 
may  appear  the  more  foul  and  filthy. 

3.  '  Thy  confession  must  be  with  inward  remorse  and  sorrow 
of  heart,  that  thou  hast  sinned  against  so  good  and  so  gracious  a 
God.'     Thou  must  not  content  thyself  with  a  mere  verbal  ac- 


214  Directions  for  the  worthy  receiving 

knowledgment  of  thy  sins  and  transgressions,  being  affected  with 
no  more  grief  in  the  confessing  of  them,  than  thou  wast  in  the 
committing  of  them :  But,  every  sin  confessed  should  be  as  a 
dagger  piercing  tliee  to  the  very  heart ;  at  least  thou  shouldest 
grieve  that  thou  canst  no  more  grieve  for  thy  sins  ;  thine  heart 
should  bleed,  because  thine  eyes  cannot  weep. 

And,  having  confessed  thy  sins,  pour  out  thy  soul  in  hearty 
prayer  unto  God  for  the  pardon  and  forgiveness  of  them  then  all ; 
and  then  be  earnest  with  him  to  make  the  sacrament  effectual  to 
thy  comfort,  effectual  to  the  mortifying  of  thy  lusts,  to  the  strength- 
ening  of  thy  graces,  especially  to  the  confirming  of  thy  faith  in 
the  assurance  of  the  pardon  and  forgiveness  of  thy  sins,  &c. 

II.  Having  shewed  the  duties  antecedent,  come  we  now  to  the 
duties  concomitant ;  that  is,  such  as  must  accompany  the  action 
of  receiving. 

But  first  I  shall  premise  some  few  directions  concerning  the 
manner  of  thine  approaching  to  the  Lord's  table. 

1.  Having  thus  prepared  thyself,  go  not  in  the  strength  of  thy 
preparations,  but  in  the  strength  of  Jesus  Christ,  looking  for  accep- 
tance only  in  and  through  his  merits  and  mediation  :  For,  though, 
thou  hast  prepared  thyself  after  the  best  manner  that  thou  canst, 
yet,  if,  with  an  impartial  eye  ihou  shait  look  back  upon  thy  pre- 
parations :  how  full  of  weaknesses,  infirmities,  and  imperfections 
wilt  thou  find  them  ?  So  that,  if  Christ  doth  not  cover  both  thy 
person  and  preparation  with  the  robe  of  his  righteousness,  and 
sprinkle  them  with  his  blood,  neither  thy  person,  nor  thy  prepa- 
ration, will  find  acceptance  with  God.  Cast,  therefore,  all  thy 
preparations  at  the  feet  of  Jesus  Christ,  and  say,  '  Lord,  I  come 
not  in  the  strength  of  my  preparations,  but  only  in  the  strength  of 
Jesus  Christ:  1  come  in  the  alone  name  and  mediation  of  Christ, 
to  partake  of  the  body  and  blood  of  Christ,  and  of  the  benefits 
of  his  death  and  passion."  And  thou  mayest  then  be  confident, 
that  God  will  over-look  thy  manifold  weaknesses  and  imperfec- 
tions in  the  work  of  preparation,  and  accept  of  thee,  and  of  thy 
services,  in  and  through  his  beloved  Son  Jesus  Christ. 

2.  '  As  thou  art  going  meditate  on  the  end  and  benefits  of  that 
solemn  ordinance :'  Some  of  which  are  these  : 

1.  The  remembrance  of  the  death  of  Christ,  it  being  institu- 
ted as  a  memorial  of  it. 

2.  The  spiritual  nourishment  of  our  souls. 

3.  The  strengthening  of  our  faith  in  the  assurance  of  the  par- 
don and  forgiveness  of  our  sins. 

4.  The  sealing  of  the  covenant  of  grace,  with  all  the  blessings 
of  it,  unto  the  believing  soul. 

5.  The  increasing  of  our  spiritual  union  and  communion  with 
Christ  and  all  his  members.  A  serious  meditation  of  these,  will 
be  a  special  means  to  stir  up  in  us  some  spiritual  appetite  after 


of  the  Lord11:  Supper.  21# 

the  ordinance,  that  we  shall  go  with  hungering  and  thirsting  de- 
sires after  it. 

3.  *  Go  to  the  sacrament  with  a  strong  expectation  to  receive 
much  from  God  in  and  through  that  ordinance  ;'  knowing,  that 
God  will  enlarge  himself  unto  all  those  who  come  with  enlarged- 
hearts,  and  with  a  strong  expectation  of  many  good  things.  Open 
thy  mouth  wide,  saith  the  Lord,  Psal.  lxxxi.  10.  and  I  will  fill  it. 
So  that,  if  thou  open  thy  mouth  wide,  in  a  longing  expectation 
of  great  matters,  he  will  fill  it :  Yea,  the  more  tiiine  heart  is  en- 
larged in  desire  and  expectation,  the  more  will  God's  heart  be  en- 
larged in  bounty  towards  thee.  As,  therefore,  God  hath  promised 
in  the  covenant  of  grace,  '  To  be  thy  God,  to  write  his  law  in 
thy  heart,  to  pardon  thy  sins,  to  subdue  thy  corruptions,  to  give 
thee  a  soft  heart,  yea,  to  give  thee  grace  here,  and  glory  hereafter, 
and  the  like,  go  with  an  expectation  of  these  on  any  such  like  bles-- 
sings,  and  thou  shalt  not  be  disappointed  of  thine  hopes. 

4.  '  Approach  to  the  Lord's  table  with  all  holy  reverence,'  in 
respect  of  God's  glorious  Majesty,  who  is  in  a  special  manner 
present  at  that  ordinance,  to  behold  his  guests,  and  will  be  sancti- 
fied by  all  those  who  draw  nigh  unto  him,  Lev.  x.  3. 

5.  '  Approach  to  it  with  all  humility,''  in  respect  of  thine  own 
vileness  and  unworthiness,  who  art  but  sinful  dust  and  ashes  ;  and 
(if  thou  hast  any  light  of  grace  in  thee)  canst  not  be  conscious  to 
thyself  of  more  corruptions  in  thine  own  heart,  than  thou  knowest 
to  be  in  the  heart  of  another:  And,  therefore,  say  not,  such  art 
one  is  ignorant,  and  such  an  one  is  loose  in  his  life  and  conversa- 
tion ;  but  say,  '  Lord,  I  am  ignorant,  I  am  unworthy  to  draw 
nigh  unto  thee  in  so  holy  an  ordinance,  not  worthy  to  gather  up 
the  crumbs  under  thy  table ;'  And  know,  that  the  more  unworthy 
thou  art  in  thine  own  account,  the  worthiest  guest  thou  art  in  the 
account  of  God. 

6.  'As  thou  art  going  to  the  Lord's  table,  cast  all  thy  worldly 
thoughts  and  businesses  out  of  thy  head,'  which,  otherwise,  will 
carry  away  thine  heart  from  the  ordinance,  and  exceedingly  dis- 
turb thee  at  it.  In  Job  i.  6.  we  read,  'There  was  a  day  when  the 
sons  of  God  came  to  present  themselves  before  the  Lord,  and  Satan 
also  came  among  them  :'  In  like  manner,  on  the  day  when  Godh- 
ehildren  present  themselves  before  the  Lord  in  that  solemn  or- 
dinance, Satan  will  be  sure  to  appear  amongst  them,  to  disturb 
and  distract  them  therein,  (as  much  as  possibly  he  can)  by  casting 
into  their  head  vain  and  impertinent  thoughts.  And,  therefore,  it 
concerneth  thee  to  be  watchful  over  thy  thoughts,  and  to  keep  thy 
heart  close  to  the  ordinance  !  To  that  end,  it  will  be  thy  wisdom 
often  to  eye  the  outward  elements  of  bread  and  wine,  and  diligent- 
ly to  observe  the  outward  rites  and  actions  in  the  ordinance  ; 
and  there  upon  to  meditate  on  the  spiritual  things  signified  by  it. 


216  Directions  for  the  worthy  receiving 

These  things  premised ;  come  we  now  to  the  duties  to  be  per- 
formed at  the  ordinance,  which  are  these  : 

1 .  '  When  thou  art  present  at  the  ordinance,  put  forth  all  the 
strength  thou  canst  in  the  partaking  thereof,'  I  mean  the  strength 
of  thy  affection.  For,  though  thou  art  very  weak,  yet,  if  thou  put 
forth  thy  weakness,  God  will  accept  of  it.  Content  not  thyself, 
therefore,  with  a  mere  participation  of  the  Lord's  supper  ;  but  let 
thy  care  be,  to  bring  up  thine  heart  and  affections  to  the  ordinance, 
and  to  put  forth  what  strength  thou  canst. 

2.  '  Remember  the  death  of  Christ ;'  which  is  Christ's  com- 
mand in  the  institution  of  this  ordinance  :  For,  saithhe,  This  doin 
remembrance  of  me,  viz.  in  remembrance  of  my  bitter  death  and 
passion.  For,  the  apostle  Paul  explaining  this  remembrance  of 
Christ,  applieth  it,  to  his  death,  and  the  shewing  it  forth  :  '  This 
do, '  saith  he.  '  in  remembrance  of  me  :  for  as  often  as  ye  eat  this 
bread,  and  drink  this  cup,  ye  do  shew  forth  the  Lord's  death  till 
he  come,'  1  Cor.  xi.  26,  27.  So  that,  this  ordinance  of  the  Lord's 
supper  was  instituted  for  a  solemn  memorial  of  that  great  sacrifice, 
the  Lord  Jesus  Christ,  that  his  death  might  never  be  forgotten, 
but  be  ever  fresh  in  our  memories. 

And  why  must  his  death  be  thus  remembered  ?  Surely  because 
thereby  was  the  covenant  of  grace  ratified  and  sealed,  our  redemp- 
tion purchased,  our  sins  expiated,  our  reconciliation  made  with 
Gcd,  and  the  foundation  of  our  graces  laid.  And,  therefore,  at 
the  tabic,  let  out  thine  heart  in  a  serious  meditation  of  the  manifold 
sufferings  of  Christ,  which  is  the  to  ergon,  the  main  business  of  this 
ordinance.  And  meditate  not  only  of  his  sufferings  at  his  death, 
but  likewise  in  the  whole  course  of  his  life,  even  from  his  cratch 
to  his  cross,  from  his  birth  to  his  death.  For,  his  whole  life  was 
a  continual  suffering.  Meditate,  therefore,  of  his  mean  birth,  and 
flight  in  his  infancy,  of  the  manifold  reproaches  which  were  upon 
him  from  time  to  time  ;  yea,  of  his  manifold  persecutions  ;  of  their 
cruel  handling  of  him  at  the  time  of  his  death,  when  they  appre- 
hended him  like  a  thief,  bound  him,  arraigned  and  condemned 
him  as  a  malefactor,  buffeted  him  with  their  hands,  beat  him  with 
staves,  scourged  him  with  whips,  making  long  furrows  on  his  back  ; 
platted  on  his  head  a  crown  of  sharp  thorns,  laid  an  heavy  cross 
on  his  back,  nailed  his  hands  and  feet  to  that  cross,  gave  him 
gall  and  vinegar  to  drink,  and  sundry  ways  much  afflicted  him. 
Thus  was  his  body  broken  with  torments.  In  relation  to  this,  it 
is  said  of  him,  '  That  he  was  a  man  of  sorrows,  and  acquainted, 
with  griefs.' 

Especially  when  thou  art  present  at  the  ordinance,  take  a  turn 
with  Christ  in  the  garden,  by  meditating  of  his  bitter  agony,  when 
he  sweat  drops  of  blood:  which  was  never  read,  or  heard  of,  in  any 
before,  or  since.  Yea,  the  blood  that  Christ  then  sweat  was  not 
thin  watery  blood,  bet  thick  Mood ;  as  thromboi,  in  the  original  pro- 


of  the  Lord"1  s  Supper.  &$ 

fierly.  signifieth.  Luke  xxii.  44.  saith  the  Evangelist,  '  Being  in  an 
agony,  his  sweat  was,  as  it  were,  great  drops  of  blood,  falling 
down  to  the  ground.''  Which  latter  clause  sheweth,  that  the  blood- 
of  Christ  passed  through  the  pores  of  his  body  in  such  a  plentiful 
manner,  that  it  trickled  down  to  the  ground  in  great  abundance: 
so  that  as  Bernard  speaketh  (Non  solum  oculis,  sed  membris  om- 
nibus flevisse  videtur  :)  '  Not  only  the  eyes  of  Christ,  but  all  the 
parts  of  his  body  did  seem  to  weep,  and  that  tears  of  blood.' 

In  this  sweat  of  Christ,  there  are  three  things  remarkable, 
which  do  exceedingly  set  forth  the  greatness  of  his  agony. 

1 .  '  It  was  a  cold  night,1  for  which  cause  afterwards  they  kind- 
led a  fire  in  the  high-priest's-hall. 

2.  '  He  lay  upon  the  cold  ground  ;'  both  which  were  enough 
to  drive  the  blood  inward,  Mat.  xxvi.  39. 

3.  '  He  was  in  exceeding  great  fear,'  which  naturally  draweth 
the  blood  from  the  outward  parts  to  the  heart  ;  and  yet,  '  in  a 
cold  night,  lying  upon  the  cold  ground,  and  being  in  great  fear,  he 
sweat  great  drops  of  blood,'  Mat.  xxvi.  39.  Who  can  imagine 
the  bitterness  of  our  Saviour's  agony  at  that  time  ?  And  what  was 
it  which  put  him  into  that  agony  ?  Questionless,  the  apprehension 
of  wrhat  he  was  to  suffer,  as  appeareth.  by  his  prayer  in  his  agony  ; 
'  Father,  if  it  be  possible,  let  this  cup  pass  from  me.'  Now,  if  the 
apprehension  of  what  he  wTas  to  suffer  was  so  bitter,  Oh  Iioav  bit- 
ter think  you  were  his  actual  sufferings  upon  the  cross,  when  he 
cried  out,  '  My  God,  my  God,  why  hast  thou  forsaken  me  ?J 
which  words  do  not  imply,  that  the  Deity  was  separated  from  the 
humanity  ;  but,  that  the  Father  had  withdrawn  from  him  all  sen- 
sible feeling  of  his  loving  favour,  had  restrained  the  influence  of 
those  beams,  which  might  any  way  refresh  his  troubled  soul :  so 
that,  Christ  might  well  take  up  the  words  of  the  captive  Jews,  and 
say,  '  Behold  and  see,  if  there  be  any  sorrow  like  to  my  sorrow, 
wherewith  the  Lord  hath  afflicted  me  in  the  day  of  his  fierce  an- 
ger ?'  Lam.  i.  12. 

These  things  call  to  mind,  in  the  time  of  the  administration  of 
the  sacrament,  not  only  when  thou  art  eating  the  bread,  and  drink- 
ing the  wine,  but  also  when  thou  seest  the  bread  broken,  and  the 
wine  poured  forth,  then  thou  shouldst  think  how  Christ's  body 
was  broken  with  torments,  and  his  blood  shed  for  the  remission  of 
sins  :  And  also,  when  thou  seest  others  taking  the  bread  and  the 
wine,  thou  shouldst  then  be  steeping  thy  thoughts  in  the  medita-* 
tion  of  Christ's  bitter  death,  and  manifold  sufferings. 

This  remembrance  of  Christ's  death  at  the  sacrament,  must  not 
be  a  bare  historical  remembrance  thereof,  contenting  thyself  with 
a  remembrance  of  the  history  of  Christ's  death  as  it  is  set  forth  by 
•the  Evangelists  ;  but  it  must  be  an  operative  and  practical  re- 
membrance, working  up  thine  heart  : 

1.  '  To  an  unfeigned  love  of  God,'  who;  out  of  his  free  grace, 

28 


218  Directions  for  the  worthy  receiving 

and  rich  mercy,  did  send  his  dearly  beloved  Son  out  of  his  ovt$ 
bosom  into  the  world,  to  take  our  nature  upon  him,  and  in  it  to 
die  a  bitter,  cursed  death  for  man's  redemption.  Who  can  suffi- 
ciently admire  the  riches  of  God's  love  to  man  therein  !  How  may 
we  with  David  cry  out,  and  say,  Lord,  what  is  man  that  thou  art 
so  mindful  of  him!  especially  that  thou  shouldst  be  so  mindful  of 
him,  as  to  give  the  Son  of  thy  love  to  suffer  a  cursed  death  upon 
the  cross,,  to  make  us  who  were  '  children  of  wrath,  and  bond 
slaves  of  Satan,  sons  of  God,  and  heirs  of  eternal  life  and  salva- 
tion !'  And  how  should  this  incomprehensible  love  of  God,  fire 
and  inflame  our  cold  and  frozen  hearts  with  a  fervent  love  unto 
him  again  ? 

2.  '  The  remembrance  of  Christ's  death  should  work  up  our 
hearts  to  an  ardent  love  of  Christ,  for  that  wonderful  love  of  his  m 
giving  himself  for  us,'  his  body  to  be  crucified,  his  blood  to  be 
shed,  and  his  soul  to  bear  the  intolerable  burthen  of  his  Father's 
wrath,  due  to  our  sins ;  which  made  him  sweat  great  drops  of 
blood  in  the  garden,  and  to  cry  out  on  the  cross,  My  God,  my 
God,  why  hast  thou  forsaken  me  ?  Oh  how  should  this  ravish  our 
souls  with  admiration  of  so  great  love  !  and  inflame  our  hearts 
with  love  again  unto  him,  who  did,  and  suffered  so  much  for  us  ! 
How  should  the  meditation  of  the  manifold  sufferings  of  Christ,, 
especially  of  his  bitter  death  and  passion,  work  in  us  an  holy 
passion  of  love  ! 

3.  '  The  remembrance  of  Christ's  death  should  work  in  us  a 
care  to  please  him  in  all  things,  to  be  willing  to  do  and  suffer  any 
thing  for  him,  who  hath  done  and  suffered  so  much  for  us  ;'  which 
Christ  declareth  to  be  a  good  proof  of  our  love  to  him,  saying, 
If  ye  love  me,  keep  my  commandments,  John  xiv.  15.  And  though 
we  cannot  exactly  keep  the  commandments  of  Christ,  yet,  we 
may  and  ought  sincerely  to  endeavour  the  keeping  of  themr  with- 
out which  our  profession  of  love  is  but  vain  and  fruitless,  in  shew, 
and  not  in  truth. 

4.  '  The  remembrance  of  Christ's  death  should  work  in  us  a 
godly  sorrow  for  our  sins,  as  the  true  cause  of  his  sufferings.'  For, 
the  truth  is  :  it  was  not  so  much  Judas  that  betrayed  Christ,  nor 
the  scribes  and  Pharisees  that  accused  him,  nor  Pilate  that  con- 
demned him,  nor  the  soldiers  that  crucified  him,  nor  the  devil  that 
set  them  all  on  work,  as  our  sins  ;  that  were  the  true  cause  of 
Christ's  sufferings.  The  soldiers  that  scourged  and  crucified  him, 
were  but  our  executioners,  to  inflict  on  him  those  punishments, 
which  our  sins  deserved,  and  God's  justice  imposed  for  the  same. 
'Twas  our  sins  which  invenomed  those  whips,  that  scourged  his 
innocent  body  ?'  They  were  those  thorns  which  pricked  his  tem- 
ples -r  they  were  those  nails  which  pierced  his  hands  and  feet,  and 
made  them  so  bitter  unto  him  :  c  Oh  therefore,  that  we  could  so 
look  upon  him,,  whom  we  have  pierced  by  our  sins ;  that  we  might 


of  the  Lord's  Supper*  218 

'in© urn,  as  one  that  mourneth  for  his  only  son,  and  be  in  bitter- 
ness, as  one  that  is  in  bitterness  for  his  first-born,'  Zech.  xii.  10. 

5.  *  The  remembrance  of  Christ's  death  should  work  in  us  the 
death  of  sin :'  We  should  so  remember  the  death  of  Christ,  as  to 
die  unto  sin.  For,  the  apostle  Paul  urges  our  death  to  sin,  from 
the  death  of  Christ,  '  that  as  Christ  died  and  rose  again,  so  we 
should  die  to  sin,  and  live  unto  God,'  Rom.  vi.  2.  To  this  end, 
let  us  hate  and  loath  sin  as  the  greatest  evil,  resolving,  with  the 
assistance  of  God's  grace,  to  leave  and  forsake  all  manner  of  sins 
for  the  time  to  come.  For  why  should  any  sin  seem  light  to  us, 
which  lay  so  heavy  upon  our  Saviour,  as  to  cast  him  into  a  bloody 
sweat  ?  Why  should  any  sin  be  so  sweet  to  us,  which  was  so  bit- 
ter to  our  Saviour  ?  Far  be  it  from  us,  by  our  renewed  sins,  to 
tear  open  his  wounds  afresh,  and  crucify  him  again. 

6.  '  The  remembrance  of  Christ's  death  should  work  in  our 
hearts  some  due  thankfulness  unto  God,  and  his  Son  Jesus  Christ 
for  their  unspeakable  love  and  mercy  manifested  towards  us  by 
Christ's  death.  Thankfulness  is  a  grace,  not  only  to  be  exercised 
after  our  receiving  of  the  sacrament,  but,  likewise,  when  we  are 
present  at  the  ordinance.  When  our  hearts  are  affected  with  the 
apprehension  of  the  incomprehensible  love  of  God  the  Father,  in 
giving  his  beloved  Son  out  of  his  bosom  to  die  for  us ;  and  of  the 
unspeakable  love  of  Christ,  in  offering  his  own  body  a  sacrifice 
upon  the  cross  for  our  sins,  then  should  our  hearts  break  forth  in 
praises  and  thanksgiving  unto  God  the  Father,  and  his  Son  Jesus 
Christ. 

III.  '  Another  duty  to  be  performed  at  the  ordinance,  is,  the 
exercise  of  thy  graces,  more  especially  of  thy  Faith,  and  Repen- 
tance.' It  is  not  enough  that  thou  bring  Faith,  Repentance,  and 
other  graces  to  the  sacrament,  but  thou  must  likewise  there  stir 
up  thy  graces,  and  exercise  them,  or  else  thou  wilt  be  an  unworthy 
receiver. 

And,  therefore,  as  thou  wouldst  be  a  worthy  guest,  and  par- 
take of  the  comfort  of  the  ordinance,  stir  up  and  exercise  thy  gra- 
ces.    As, 

1.  '  Thy  Faith.'  This  is  the  chief  grace  to  be  exercised  at  the 
sacrament ;  for  Faith  is  the  eye  of  the  soul,  whereby  it  seeth  and 
discerneth  the  body  and  blood  of  Christ  under  the  elements  of 
bread  and  wine.  It  is  likewise  the  hand  of  the  soul,  whereby  it 
receiveth  Jesus  Christ :  And  the  mouth  of  the  soul,  whereby  it 
feedeth  upon  Jesus  Christ.  And,  therefore,  without  the  exercising 
of  thy  Faith  at  the  sacrament,  thou  canst  receive  no  benefit  at  all. 

There  is  a  threefold  act  of  Faith  to  be  exercised  at  the  Lord's 
supper : 

1.  '  To  look  out  for  Christ.' 

2.  '  To  receive  Christ.' 

3.  ;  To  apply  and  appropriate  him  to  thine  ownself.' 


220  Directions  for  the  worthy  receiving 

I.  The  first  act  of  Faith  is,  'To  look  out  for  Christ:'  And, 
therefore,  when  thou  art  present  at  the  Lord's  supper,  rest  not  in 
the  outward  elements,  in  the  beholding  and  taking  of  them,  but, 
with  the  eye  of  Faith,  discern  the  body  and  blood  of  Christ,  un- 
der the  elements  of  bread  and  wine,  which  indeed  do  spiritually, 
and  sacramentally  set  forth,  the  body  and  blood  of  Christ,  as  is 
clear  from  Christ's  own  expression,  Mat.  xxvi.  26. 

And,  as  thou  art  not  to  rest  in  the  outward  elements,  so,  nei- 
ther in  the  outward  rites  and  actions,  but,  in  the  beholding  of 
them,  thou  art  with  the  eye  of  Faith,  to  see  and  discern  the  spi- 
ritual things  signified  thereby :  when,  therefore,  thou  behold- 
est  the  minister  breaking  the  bread  ;  then  meditate  of  the  mani- 
fold sufferings  of  Christ ;  and  with  the  eye  of  Faith,  look  upon 
Jesus  Christ  hanging  upon  the  cross,  there  conflicting  with  his 
Father's  wrath,  and  groaning  under  the  weight  and  burden  of  our 
sins  ;  behold  his  blessed  body  broken  and  torn  with  stripes  and 
wounds,  with  whips  and  nails. 

And,  when  thou  seest  the  minister  pouring  out  of  the  wine,  then 
exercise  and  actuate  thy  Faith  in  the  blood  of  Jesus  Christ,  and 
the  shedding  thereof,  which,  indeed,  sheweth  the  extent  of  Christ's, 
sufferings,  even  to  the  taking  away  of  his  life  :  which  is  the  far- 
thest extent  of  a  man's  suffering  in  this  world. 

Again,  when  thou  seest  the  minister  offering  the  bread  and  wine 
to  the  communicants,  then,  by  the  eye  of  Faith,  see  God's  love  in 
offering  his  Son  to  every  believing  communicant.  For  as  verily, 
as  the  minister  doth  offer  the  bread  and  wine,  so,  truly  doth  God 
really  offer  Christ,  with  all  the  benefits  of  his  death  and  passion  to 
every  believing  communicant.  I  do  not  say  carnally,  but  really  ; 
not  the  flesh  of  Christ,  but  Christ  with  all  the  benefits  of  his  death 
and  passion;  as  reconciliation,  redemption,  remission  of  sins,  4'C 
For  there  is  not  a  mere  representation,  but  a  real  and  true  exhi- 
bition of  Christ,  as  broken  for  our  sins. 

II.  Another  act  of  Faith  to  be  exercised  at  the  Lord's  supper, 
is,  '  To  receive  Jesus  Christ.'  For,  the  believer  having  seen  Christ 
with  the  eye  of  Faith,  under  the  outward  elements,  and  forcmen- 
tioned  rites,  then  he  receiveth  him  into  his  heart  with  much  joy 
and  gladness.  As,  therefore,  thou  stretchest  forth  the  hand  of 
thy  body  to  receive  the  bread  and  wine  ;  stretch  forth  the  hand  of 
Faith  to  apprehend  and  receive  Jesus  Christ,  and  rest  upon  him  ; 
as  for  the  pardon  of  thy  sins  here ;  so,  for  eternal  life  and  salvation 
hereafter. 

III.  Another  act  of  Faith  to  be  exercised  at  the  Lord's  supper, 
ic .  '  To  apply  and  appropriate  Christ  to  thyself;'  which  is  implied 
under  the  rites  of  eating  the  bread,  and  drinking  the  wine  ;  where- 
by is  meant, '  a  feeding  upon  Christ  by  Faith,'  which  is  an  apply- 
ing of  him.  When,  therefore,  thou  art  eating  the  bread,  and 
drinking  the  wine,  feed  upon  Christ, '  by  a  particular  application 


of  the  LorcPs  Supper.  221 

of  him  and  all  his  benefits,  to  thine  own  soul's  comfort;'  by  Faith 
assure  thyself,  that  Christ  was  born  for  taee,  that  he  might  be  thy 
Saviour,  to  save  thee  from  thy  sins ;  that  he  performed  perfect 
obedience  unto  the  law  ;  that  his  righteousness  might  be  imputed 
unto  thee  ;  that  he  died  a  bitter  cursed  death,  to  free  thee  from 
eternal  death  and  condemnation,  which  thy  sins  have  deserved. 
Thus,  thou  oughtest  to  apply  Christ,  with  all  his  benefits,  unto 
thine  own  soul's  comfort.  And  thus  to  act  faith,  is  to  eat  and 
drink  indeed.  The  truth  is,  the  act  of  fait!  in  applying  Christ, 
is  the  most  suitable  to  the  ordinance  of  the  Lord's  supper  :  and3 
the  more  thou  canst  put  forth  the  act  of  application  therein,  the 
greater  comfort  shalt  thou  derive  from  (he  ordinance  :  for,  pro- 
priety in  Christ,  is  that  which  sweetens  all. 

Yet,  lest  weak  Christians,  such  as  are  weak  in  faith,  should 
be  discouraged,  and  think  themselves  uncapable  of  comfort,  be- 
cause they  cannot  apply  Christ,  nor  the  benefits  of  his  death  unto 
themselves : 

I  desire  such  take  notice,  that  though  this  act  of  application  is 
the  most  suitable  to  the  ordinance,  yet,  the  former  act  of  receiv- 
ing Christ,  and  resting  upon  him,  giveth  us  a  true  interest  in  him, 
whereby  Christ  and  all  his  benefits  become  ours,  which  puts  us 
into  a  blessed  and  happy  condition.  Yet,  I  would  advise  ait  such, 
who  have  attained  to  that  degree  and  measure  of  faith,  as  to  lay 
hold  upon  Jesus  Christ,  and  to  receive  him  as  their  Saviour,  and 
to  rest  upon  him  alone  for  life  and  salvation,  that  they  would  strive 
to  raise  it  one  pitch  higher  ;  namely,  to  apply  Christ,  with  all  the 
benefits  of  his  death  and  passion,  unto  their  own  soul's  comfort; 
because  this  act  of  faith  doth  especially  contribute  to  our  comfort 
andconsolation,  as  well  as  to  our  spiritual  benefit. 

TI.  Another  grace  to  be  exercised  at  the  Lord's  supper,  is,  '  Re- 
pentance.' For,  a  broken  Christ  requireth  a  broken  heart ;  where- 
as, in  true  Repentance,  there  is  a  godly  sorrow  for  sins  past,  and 
a  full  purpose  and  resolution  of  heart,  to  leave  and  forsake  them  for 
the  time  to  come,  and  to  walk  more  closely  with  God  ;  while  you 
are  at  the.  sacrament,  you  should  exercise  your  Repentance,  in 
both  these  particulars  : 

1.  '  You  should  labour  to  be  affected  with  a  true  grief  and  sor- 
row for  your  sins.'  To  that  end,  seriously  meditate  on  the  mani- 
fold sufferings  of  Christ ;  for,  certainly  a  due  and  serious  medita-; 
tion  of  what  Christ  hath  suffered  for  our  sins,  cannot  but  affect 
our  hearts  with  some  measure  of  grief  and  sorrow  for  them.  For, 
shall  Christ  bleed  for  our  sins,  and  shall  not  we  weep  for  them  ? 
Was  Christ  broken  with  torments  for  our  sins,  and  shall  not  tl'e 
consideration  of  this,  break  our  hearts  for  them  ? 

2.  '  You  must  engage  yourselves  by  a  solemn  vow  and  promise 
unto  God,  to  be  more  watchful  over  yourselves  against  sin  for  the 

•  time  to  come,  and  to  walk  more  closely  and  exactly  with  God.' 


V 


,222  Directions  for  the  worthy  receiving,  fyc* 

As  often  as  you  partake  of  the  LorcPs  supper,  so  often  God  re^ 
neweth  the  covenant  on  his  part  ;  he  engageth  himself  afresh  '  to 
be  your  God,  to  pardon  your  sins,  to  subdue  your  corruptions,  to 
write  his  iaw  in  your  hearts  ;'  that  is,  to  work  in  you,  as  a  desire 
and  disposition  to  the  keeping  of  his  laws  and  commandments,  so, 
a  sincere  endeavour  to  observe  them.  And,  therefore,  it  is  your 
duty  to  renew  the  covenant  on  your  parts,  to  engage  yourselves 
afresh,  in  the  strength  of  Christ,  to  walk  as  a  people  in  covenant 
with  God,  to  be  more  Avatchful  over  yourselves  against  sin  for  the 
time  to  come  ;  to  be  more  his  faithful  servants,  than  ever  you 
were  before. 

Having  shewed  both  the  duties  antecedent  and  concomitant^ 
come  we  now  to  the  duties  subsequent,  such  as  must  follow  after 
the  action  of  receiving.  For  it  is  not  enough  that  you  duly  pre- 
pare yourselves  to  that  ordinance,  and  reverently  carry  yourselves 
at  it  ;  but  you  must  likewise,  in  some  measure,  walk  suitably  to 
it.     To  that  end,  observe  these  directions  : 

1 .  '  So  soon  as  you  get  home,  withdraw  yourself  into  some  se- 
cret place,  and  there,  upon  your  knees,  heartily  bless  God,  as 
for  his  manifold  favours,  mercies  and  blessings,  so  especially,  and 
above  all,  for  the  fountain  of  all  blessings,  the  Lord  Jesus  Christ ; 
for  his  covenant  of  grace  made  unto  you  in  him  ;  for  adding  the 
spcraments  as  seals  to  the  covenant  of  grace,  for  the  strengthening 
of  your  faith  ;  for  making  you  that  day  a  partaker  of  his  blessed 
$ecrament,  and  for  that  comfort  and  refreshment  which  you  have 
fou.id  in  it, 

2.  '  Did  you  find  your  hearts  cheered  and  warmed  at  the  Lord's 
supper?'  beware  of  quenching  that  spiritual  heat  which  was  there 
kindled  in  you,  by  a  sudden  falling  into  worldly  conferences,  and 
fruitless  discourses.  But  labour  to  keep  alive  the  sacred  fire  which 
you  found  then  kindled  in  your  hearts,  by  prayer,  meditation,  and 
holy  conferences  :  For,  know,  that  a  sudden  quenching  of  the 
Spirit,  will  exceedingly  tend  to  the  hardening  of  your  hearts. 

3.  '  Maintain  a  stricter  watchfulness  over  yourselves  against  sin, 
for  the  time  to  come.'  Were  your  souls  washed  at  the  sacrament, 
with  the  blood  of  Christ,  from  the  filthy  spots  and  stains  of  sins, 
and  will  you  soon  after,  with  the  sow,  wallow  again  in  the  filth  of 
sin,  and  mire  of  sinful  filthiness  ?  Did  you,  upon  your  approach- 
ing  to  that  ordinance,  cast  up  your  sins  by  confession  ;  and  will 
you  now  with  tie  dog,  return  to  your  vomit  again  ?  Did  you  there 
by  the  eye  of  Faith,  see  Christ  crucified  for  your  sins,  under  the 
rites  of  breaking  the  bread,  and  pouring  out  the  wine  ;  and  will 
you  now,  by  a  fresh  committing  of  sin,  crucify  him  again  ?  ra- 
ther resolve  and  strive  henceforward  to  crucify  your  sins,  for 
which  Christ  was  crucified,  to  hate  and  abhor,  and  abandon 
every  sin,  as  much  as  in  you  lieth. 

4.  '  Labour  to  live  more  soberly,  righteously,  and  godly,  irt 


Directions'  shewing  how  to  prepare  for  Death.  §23 

tliis  present  world,'  Tit.  ii.  12.  More  soberly,  towards  yourselves ; 
more  righteously  towards  your  neighbours,  and  more  godly  to- 
wards God.  As  you  have  been  made  partakers  of  an  ordinance 
not  common  to  all,  but  peculiar  to  saints ;  so  your  lives  should 
have  somewhat  peculiar  in  them,  which  is  not  common  to  wicked 
men.  You  should  live  convincing  lives,  by  exceeding  others  in 
holiness  and  righteousness.  You  must  be  more  frequent  and  fer- 
vent in  family-duties,  more  careful  in  sanctifying  the  Lord's  day, 
more  just  and  honest  in  your  dealings  with  men,  living  so  as  you 
may  honour  your  profession,  and  adorn  the  gospel  of  Jesus  Christ. 
And  when  you  are  tempted  to  any  sin,  thus  reason  the  case  with 
yourself :  '  Was  I  not  lately  at  the  Lord's  table  ?  and  did  I  not 
there  vow  and  promise  to  be  more  watchful  against  sin,  and  more 
careful  to  walk  in  the  ways  of  godliness  ?  And  shall  I  now  step 
out  of  the  way  of  godliness^  into  the  way  of  sin  ?'  Thus  lay 
your  temptation  to  the  touchstone  of  your  vow,  and  try  whether 
it  be  not  against  it ;  and  this,  through  the  blessing  of  God,  mar 
prevent  many  a  sin. 


CHAP.  XXII. 

Of  preparing  for  Death,  and  how  to  die  well, 

IF  thou  apprehendest  thy  disease  to  be  mortal,  and  that  it 
is  like  to  be  thy  last  sickness,  then  it  will  be  thy  wisdom  to  pre- 
pare thyself  after  the  best  manner  thou  canst  for  deaths 
For  thy  better  help  therein,  take  these  Directions. 

1.  '  Set  thine  house  in  order ;'  I  mean,  settle  thy  outward  estate, 
by  making  thy  will :  which  will  no  way  hasten  thy  death ;  (as 
many  foolishly  do  imagine)  but  rather  put  thee  into  a  capacity,  to- 
set  thy  soul  in  order  for  a  blessed  departure.  And,  as  God  hath 
blest  thee  with  an  estate,  so  fail  not  to  give  some  proportionable 

?art  thereof,  for  the  relief  of  the  poor  members  of  Jesus  Christ^ 
'hough  that  charity  which  is  exercised  in  a  man's  life-time,  is 
questionless  the  best,  and  the  most  acceptable  unto  God,  when 
we  make  our  own  hands  our  executors,  and  our  own  eyes  our 
overseers ;  yet,  I  condemn  not  that  charity  which  is  shewed  at 
the  last ;  for,  better  late  than  never. 

2.  '  Send  for  some  godly  minister,  or  experienced  Christian, 
to  advise  thee  about  setting  thy  soul  in  order,  in  reference  to  thy 
great  change.'  This  direction  the  Apostle  James  giveth,  chap', 
v.  14.  Is  any  man  sick  among  you  ?  let  him  call  for  the  elders  of 
the  church,  and  let  them  pray  over  him.  This  I  would  advise  thee 
to  do  in  the  first  place,  not  putting  it.  off  to  the  last,  when  thine. 
Understanding  and  memory  begin  to  fail  thee,  as  the  practice  of 


224  Directions  shewing  how  to  prepare  for  Death. 

the  most  is  ;  who,  when  the  physician  hath  done  with  them,  and 
in  a  manner  given  them  over,  then  send  for  the  divine  to  begin 
with  them ;  as  if  a  short  prayer,  and  a  few  words  of  ghostly 
counsel,  were  enough  to  send  them  to  heaven. 

3.  '  Labour  to  make,  or  rather  to  renew  thy  peace  with  God.7 
For,  though  the  making  thy  peace  with  God,  ought  not  to  be  put 
oft*  to  thy  death-bed ;  yet,  must  it  then  be  renewed  in  an  especial 
manner,  as  being  the  last  time  of  doing  it.     In  order  thereunto : 

1 .  '  Look  back  into  thy  former  course  of  life  ;  and  call  to  mind 
the  manifold  deviations  of  it ;'  the  unsavouriness  of  thy  words  and 
speeches,  as  also  the  wickedness  of  thine  actions.  And,  in  ex- 
amining thyself  concerning  thine  actions,  call  to  mind,  as  thy  sin- 
ful omissions  and  commissions,  so,  likewise,  thy  sinful  manner 
of  performing  holy  duties  ;  how  thy  most  religious  services  have 
had  a  mixture  of  sin  in  them.  Likewise,  run  over  the  several 
ages  of  thy  life,  and  consider  what  sins  thou  committedst  in  thy 
childhood,  what  in  thy  youth,  and  what  in  thy  riper  years. 

And,  together  with  the  number  of  thy  sins,  consider  the  aggra- 
vating circumstances  of  them,  till  thou  find  thine  heart  in  some 
measure  affected  with  grief  and  sorrow  for  them  :   and  then, 

2.  '  Confess  thy  sins  unto  God  in  prayer,'  spread  them  before 
him  in  a  true  and  unfeigned  acknowledgment  and  confession  of 
them,  freely  judging  and  condemning  thyself  before  God  for  them. 

3.  '  Earnestly  beg  of  him  the  pardon  and  the  forgiveness  of 
them,  in  and  through  the  merits  of  Jesus  Christ.'  For  thou  canst 
look  for  it  only  through  the  free  grace  and  mercy  of  God  in  Jesus 
Christ.  ._ 

4.  '  Sprinkle  thy  soul  with  the  blood  of  Jesus  Christ.'  Christ 
is  our  peace,  as  the  Apostle  calls  him,  Eph.  ii.  5.  Neither  canst 
thou  (by  all  that  thou  art  able  to  do)  make  thy  peace  with  God, 
but  only  through  Faith  in  his  blood.  When  the  destroying  angel 
saw  the  blood  of  the  lamb  sprinkled  on  the  posts  of  any  door,  he 
passed  by  that  house,  and  they  within  were  safe,  Exod.  xii.  23.  So 
that  soul,  which  is  sprinkled  with  the  blood  of  Jesus  Christ,  is 
so  safe  from  the  destroying  angel  of  God,  that  he  shall  not  do  it. 
Jhurt ;  for  death  is  an  advantage  to  that  soul  which  is  sprinkled 
•with  the  blood  of  Christ. 

It  is  not  enough  that  Christ  hath  shed  his  blood,  but  there  must 
he  besides  the  shedding  of  it,  the  sprinkling  of  it. 

Q.  1.  How  is  Christ's  blood  sprinkled  upon  our  souls  ? 

A.  By  Faith,  applying  the  blood  of  Christ  to  our  own  soul's 
comfort.  Faith  is  the  hand  of  the  soul ;  and  the  soul  by  Faith, 
puts  her  hand  into  the  wounds  of  Christ,  takes  of  his  blood,  and 
besprinkles  herself  with  it,  applying  the  merits  and  the  virtue  of  it 
unto  itself,  whence  follows  peace  and  reconciliation  with  God. 

Obj.  My  sins  are  so  many  for  number,  and  so  heinous  in  tc.eir 
•  (jaaiity^that  I.caajnot  imagine  that  Christ  .should  belong  unto  me; 


Directions  shewing  how  to  prepare  for  Death*  2&£ 

and  therefore  dare  not  apply  him,  nor  the  benefits  of  his  death  and 
passion  unto  myself? 

Am.  The  more  sinful  thou  art  in  thine  own  sense  and  apprehen- 
sion, the  fitter  thou  art  to  close  with  Jesus  Christ,  and  to  apply 
the  merits  of  his  death  unto  thyself.  For,  in  that  gracious  invita- 
tion of  Christ,  Mat.  xi.  28.  we  find  no  other  qualification  put  in, 
but  a  sense  of  sin :  Come  unto  me  all  ye  that  labour  and  are  heavy  Z«- 
den,  and  I  will  give  you  rest ;  where  the  parties  invited  to  come  un- 
to Christ,  are  such  as  are  sensible  of,  and  thereupon  groan  under 
the  weight  and  burden  of  their  sins  ;  as  the  words  in  the  Greek 
(kopiontes  kai pephortismenoi)  properly  signify.  And,  Luke  v.  32. 
Christ  professeth,  He  came  not  to  call  the  righteous,  but  sinners  ;  not 
such  as  were  righteous  in  their  own  conceit,  but  such  as  were  sin- 
ners in  their  own  sense  and  apprehension,  truly  sensible  of  their 
own  sins.  So  that,  sense  of  sin  is  the  only  qualification  requisite 
to  an  application  of  Jesus  Christ. 

Obj.  '  I  have  often  sinned  against  knowledge  and  conscience ; 
and  therefore  fear  I  have  committed  that  unpardonable  sin,  the 
sin  against  the  Holy  Ghost ;  and  so  dare  not  apply  Christ's  blood 
unto  myself.' 

Ans.  Though  the  sin  against  the  Holy  Ghost  be  a  sin  against 
knowledge  and  conscience,  yet,  every  sin  (yea,  every  grievous  sin) 
against  knowledge  and  conscience,  is  not  the  sin  against  the  Holy 
Ghost,  for  they  may  be  withont  malice  of  heart :  which  this  can- 
not be  :  and  therefore,  though  thou  hast  often  sinned  against  know- 
ledge and  conscience  ;  yet  if  thou  hast  not  sinned  with  a  mali- 
cious heart ;  that  is,  if  thou  hast  not  sinned  merely,  because  thou 
wouldst  displease  God,  and  grieve  his  Spirit,  thou  hast  not  com= 
mitted  the  sin  against  the  Holy  Ghost. 

IV.  '  Having  made  thy  peace  with  God,  then  make  thy  peace 
with  men,  by  an  hearty  forgiving  all  who  have  wronged  thee.' 
This  is  a  duty  to  be  performed  by  thee  in  the  whole  course  of  thy 
life,  as  any  occasion  thereof  is  given,  without  which,  the  Lord 
will  not  accept  of  any  Christian-service  and  sacrifice  that  thou  of- 
ferest  unto  him  :  and  therefore,  saith  our  Saviour,  Mat.  xi.  25. 
When  thou  standest  praying,  forgive,  if  thou  hast  aught  against  any* 
For,  indeed,  how  canst  tiou  ask  forgiveness  of  thy  sins,  when  thou 
wilt  not  forgive  man  his  offences  against  thee  ?  How  canst  thou  beg 
peace  and  reconciliation  with  thy  heavenly  Father,  when  thou  wilt 
not  be  reconciled  on  earth  to  thy  brother  ?  As,  therefore,  this  du-» 
ty  is  to  be  performed  by  thee  in  the  whole  course  of  thy  life,  so, 
especially  in  thy  last  sickness,  for  thereby  thou  mayest  gain  some 
comfortable  ground  in  thine  own  soul,  of  the  forgiveness  of  thy 
sins  committed  against  God  ;  which  our  Saviour  implieth  in  that 
expression  of  his,  Mat.  vi.  14.  If  ye  forgive  men  their  trespasses, 
your  heavenly  Father  will  also  forgive  you. 

5.  '  Labour  to  clear  up  thine  evidence  for  heaven,'  that  thou 

29 


226  Directions  shewing  how  topreparefor  Death* 

mayest  upon  good  ground  be  able  to  say  with  the  apostle  Paul, 
'  I  know  that  when  the  earthly  house  of  this  tabernacle  is  dissol- 
ved I  shall  have  a  building  with  God,  an  house  not  made  with, 
hands,  eternal  in  the  heavens.'  The  Scripture  layeth  down  sun- 
dry clear  evidences  of  a  true  right  and  title  unto  heaven,  as,  Faith 
in  Jesus  Christ ;  for,  saithour  Saviour,  John  iii.  16.  God  so  loved 
the  world  that  he  gave  his  only  begotten  Son,  that  whosoever 
believeth  in  him  should  not  perish  but  have  everlasting  life :' 
And,  said  John  the  Baptist,  verse  36.  lie  that  believeth  on  the  Son, 
hath  everlasting  life  ;  that  is,  he  is  as  sure  of  it,  as  if  he  were  in 
actual  possession  of  it.  Another  evidence  for  heaven,  is  set  down 
by  the  beloved  disciple  John,  1  John  iii.  14.  We  know  that  we 
have  passed  from,  death  to  life,  because  we  love  the  brethren. 

Because  many  good  Christians,  and  true  believers,  are  much 
troubled  upon  their  death-bed,  for  want  of  assurance  of  their  in- 
terest in  Christ,  and  of  a  better  life  after  this  :  I  shall  lay  down 
three  considerations  for  their  comfort  and  support : 

1.  '  A  man  may  have  the  Faith  of  adherence,  though  he  have 
not  the  Faith  of  evidence  and  assurance.1  For  the  better  under- 
standing whereof,  you  must  know,  there  is  a  twofold  Faith,  as 
divines  distinguish,  m'z.  The  Faith  of  adherence,  whereby  we  roll 
ourselves  upon  Christ,  and  rest  upon  him  and  his  merits  alone  for  life 
and  for  salvation  :  and  the  Faith  of  evidence  and  assurance,  where- 
by we  know  and  are  assured  of  our  interest  in  Christ,  and,  conse- 
quently of  our  right  and  title  unto  heaven.  Now,  a  man  may  have 
the  Faith  of  adherence,  which  is  true  justifying  Faith,  that  giv- 
eth  us  an  interest  in  Christ,  and  a  right  to  heaven,  and  yet  may 
want  the  Faith  of  evidence  and  assurance ;  so  that  he  knoweth  not 
his  happiness.  As  the  child  may  truly  hang  about  the  mother's 
neck,  or  cast  itself  into  her  arms,  and  yet  receive  neither  kiss  nor 
smile  from  her :  so  a  poor  soul  may  truly  roll  itself  upon  Christ, 
cast  itself  into  his  arms,  and  rest  in  his  bosom  (which  is  true  faith) 
and  yet  have  neither  kiss  nor  smile  from  him  :  therefore  far  be  it 
from  thee  to  question  the  truth  of  thy  faith,,  merely  for  want  of 
Christ's  smiling  upon  thee  ;  or  to  question  thy  faith  of  adherence 
because  thou  hast  not  the  faith  of  evidence  and  assurance. 

2.  '  Assurance  of  our  interest  in  Christ,  and  of  our  future  hap- 
piness, though  it  be  requisite  to  the  consolation  of  a  Christian,  yet 
not  to  his  salvation  ;'  though  to  his  comfort,  yet  not  to  his  safety ; 
his  condition  may  be  safe  though  not  very  comfortable  at  present : 
for  a  Christian's  safety  doth  not  at  all  depend  upon  his  assurance, 
but  upon  his  faith.  That  Christian,  that  can,  by  faith,  roll  himself 
upon  Christ,  cast  himself  into  his  arms,  resting  upon  his  merits 
alone  for  life,  and  for  salvation,  his  state  and  condition  is  safe, 
though  he  hath  not  that  assurance  which  he  doth  desire  :  for,  the 
promise  of  life  and  salvation  is  made  to  faith,  and  not  to  assurance ; 
5,he  tenor  of  the  gospel  is,  Believe  and  thoushalt  be  saved;  as  John 


Directions  shelving  how  to  prepare  for  Death,  227 

in.  16.  'God  so  loved  the  world,  that  he  gave  his  only  begotten 
Son,  that  whosoever  believeth  in  him  should  not  perish,  but  have 
everlasting  life.'  It  is  not  said,  that  whosoever  hath  assurance  of 
his  interest  in  Christ,  and  of  eternal  life  and  salvation,  but  whoso- 
ever believeth  in  Christ  shall  be  saved.  This  consideration  may  re- 
vive many  drooping  souls,  who  though  they  do  renounce  all  con- 
fidence in  themselves  in  any  righteousness  of  their  own,  and  place 
their  whole  confidence  upon  the  righteousness  of  Jesus  Christ  and 
the  merits  of  his  death  and  passion,  yet  have  no  comfortable  as- 
surance in  their  own  souls  of  their  interest  in  Christ,  or  of  their 
eternal  life  and  salvation  ;  let  such  know,  that  their  condition  may 
be  good  and  safe  though  they  have  not  such  assurance,. 

3.  '  Assurance  of  salvation  is  not  so  ordinary  as  many  Christians 
do  imagine ;'  for,  indeed,  there  are  but  few  Christians  who  do 
here  attain  to  a  clear  evidence  and  full  assurance  of  their  salva- 
tion ;  such  whom  the  Lord  here  calleth  forth  to  hard  services,  or 
great  sufferings  ;  to  them  he  is  pleased  many  times  to  give  some 
clear  evidence  and  assurance  of  their  eternal  life  and  salvation, 
for  their  better  comfort  and  support.  Thus  many  martyrs  have 
expressed  their  full  assurance  of  a  better  life  after  this,  whereas 
such  a  measure  is  not  usually  grantee!  to  ordinary  Christians,  their 
trials  being  as  it  were  but  flea-bites  in  comparison  of  the  others. 

IV.  Then  especially  exercise  the  graces  of  God's  Spirit  that 
are  in  thee :  As, 

1.  '  Thy  Faith,'  Which  is  a  grace  of  special  use  to  thee  so  long 
as  thou  livest  in  the  world,  but  most  of  all  at  thy  last  sickness,  and 
at  the  time  of  thy  death  :  therefore  then  especially  be  often  exer- 
cising thy  faith  in  Jesus  Christ ;  with  the  eye  of  faith  look  on 
Christ  hanging  upon  the  cross  ;  the  offering  up  his  life  as  an  all- 
sufficient  sacrifice  and  full  satisfaction  to  God's  justice  for  thy  sins., 
and  cast  thyself  into  the  arms  of  Jesus  Christ,  resting  upon  his 
merits  alone,  for  thy  salvation  with  a  disclaiming  of  all  confidence 
in  thyself,  or  any  righteousness  of  thine  own,  place  thy  whole 
confidence  upon  the  righteousness  of  Jesus  Christ,  and  upon  the 
merits  of  his  death  and  passion. 

2.  Then  especially  exert  thy  zeal  for  GooVs  glory,  by  giving 
good  counsel  to  those  who  are  about  thee,  or  come  to  visit  thee  ; 
it  is  the  last  time  thou  canst  do  any  thing  for  God  in  this  world  ; 
therefore  then  shew  thy  love  to  him,  and  this  zeal  for  his  glory,  by 
calling  upon  others  to  fear  him,  and  to  serve  him,  by  a  consciona- 
ble  discharge  of  the  duties  of  their  places,  callings,  and  relations ; 
persuade  them  to  rnind  the  things  of  the  world  less,  and  the  things 
of  heaven  more  ;  to  prize  health,  and  improve  it  for  the  good  of 
their  souls  ;  to  lay  up  a  stock  of  graces  and  comforts  against  the 
evil  day,  and  to  get  their  evidences  for  heaven  made  clear  unto 
them,  before  they  be  cast  upon  their  death-beds.  Words  of  dy- 
ing men  are  of  most  efficacy  and  authority  ;  and  therefore  jan- 


228  Of  the  Common  Mutual  Duties,  <&-c. 

prove  thy  dying  speeches  to  the  glory  of  God  and  the  good  of  thy 
neighbour. 

3.  '  Exert  thine  obedience,'  by  resigning  up  thyself  unto  the 
will  of  God,  to  be  at  his  disposal,  either  for  life  or  death :  As  thou 
must  not  be  unwilling  to  die  when  God  calleth  thee,  so  neither 
must  thou  be  over-eager  to  die  before  he  call  thee  ;  thou  mayest 
not  desire  death  out  of  discontentment  of  mind,  because  of  some 
present  miseries  and  afflictions  which  lie  upon  thee ;  nay,  thou 
mayest  not  absolutely  wish  to  die,  out  of  a  desire  to  be  rid  of  thy 
sins,  and  to  be  with  Christ,  but  it  must  be  done  with  a  submission 
to  the  will  of  God,  if  he  see  it  fit,  meet  and  convenient  for  thee. 
Though  Paul  knew  it  were  far  better  for  him  to  die  than  to  live, 
yet  did  he  not  desire  death  absolutely,  but  with  a  submission  to 
the  will  of  God. 

VII.  '  Be  frequent  in  reading  the  holy  scriptures,'  or  cause  them 
to  be  frequently  read  unto  thee  ;  for  there  thou  shalt  find 

1.  '  Examples  of  God's  mercy  shewed  to  the  afflicted.' 

2.  '  Instructions  how  to  bear  and  improve  thy  present  visitation.' 

3.  '  Comfortable  promises  of  support  under  the  sorest  trials.' 
And  know  for  certain,  that  one  promise  in  the  book  of  God  will 
be  more  effectual  to  yield  thee  comfort  on  thy  death-bed,  than 
all  the  counsel  of  thy  friends  that  shall  be  then  about  thee. 

VIII.  '  Be  often  lifting  up  thine  heart  to  God  in  prayer.'  And 
when,  through  weakness  of  body  and  faintness  of  spirit,  thou  art  not 
able  to  pour  out  thy  soul  in  any  set  and  solemn  prayer,  send  up  some 
short  ejaculatory  prayers  unto  God,  as  that  of  the  poor  publican, 
Lord  be  merciful  to  me  a  sinner,  Luke  xviii.  13.  and  also  that  of  the 
poor  man,  Lord,  I  believe,  help  thou  my  unbelief  ,  Markix.  24.  and 
that  of  the  apostle,  Lord,  increase  my  faith,  Luke  xvii.  5.  and  that 
of  Stephen,  Lord  J esus  receive  my  spirit.  These  ejaculations  going 
from  the  heart,  they  are  acceptable  and  pleasing  unto  God;  let 
us,  therefore,  as  Austin  adviseth  us,  endeavour  to  die  praying,  by 
a  frequent  breathing  forth  of  these  or  such  like  ejaculatory  prayers, 

IX.  '  Be  often  resigning  up  thy  soul  into  the  bands  of  God,  say- 
ing with  our  blessed  Saviour,  Father,  into  thy  hands  I  commend 
my  spirit.''  Little  children  for  the  most  part,  desire  to  die  in  their 
father's  bosom,  or  upon  their  mother's  lap  :  even  so  shouldst  thou 
in  the  hour  of  death,  cast  thy  soul  into  the  arms  of  thy  heavenly 
Father,  and  rest  in  the  bosom  of  Jesus  Christ. 

CHAP.  XXIII. 

Of  the  Common  Mutual  Duties  betwixt  Husbands  and  Wives, 

HAVING  shewed  the  general  directions  which  appertain  to 
Christians  as  Christians^ 


Of  the  Common  Mutual  Duties,  <f/-c.  229 

I  come  now  to  the  particular  duties  which  appertain  to  thee  in 
thy  several  and  distinct  relations.  For,  it  is  not  sufficient  that  thou 
make  conscience  of  the  general  duties  of  Christianity,  but  thou  must 
also  be  conscionable  in  the  performance  of  tne  particular  duties  of 
thy  several  relations,  whereby  much  good  is  both  mutually  com- 
municated one  to  another,  and  received  one  from  another.  "W  iiere- 
asthe  apostle  Paul  in  setting  down  the  several  duties  of  relations, 
doth  still  bring  them  under  three  heads,  viz.  husbands  and  wives, 
parents  and  children,  masters  and  servants ;  I  shall  follow  his 
method,  shewing  the  duties  of  each  of  these. 

For  the  duties  of  husband  and  wife,  they  may  be  drawn  to  two 
heads. 

1.  Such  as  are  common  to  both. 

2.  Such  as  are  proper  and  peculiar  to  each,  severally. 
The  common  and  mutual  duties  are  these. 

I.  '  A  loving  affection  of  one  to  another.1  I. call  this  a  mutual 
duty :  because,  as  the  husband  is  to  love  his  wife,  so  the  wife  is 
to  love  her  husband.  Love  is  a  duty  which  every  Christian  oweth 
to  another  ;  Love  thy  neighbour  as  thyself,  saith  our  Saviour,  Mat. 
xxii.  39.  where,  by  neighbour,  is  meant  every  man,  every  woman ; 
so  that  we  are  bound  to  love  every  one,  even  our  enemies,  for 
Christ's  sake.  But  the  nearer  any  are  knit  together,  the  more 
they  are  bound  to  this  duty  of  love,  and  to  abound  therein.  Now, 
who  are  so  nearly  knit  together  as  husband  and  wife  ;  and,  there- 
fore, there  ought  to  be  a  mutual  loving  affection  between  them  ; 
and  that  love  which  one  sheweth  to  the  other,  will  stir  up  the 
other  to  return  that  love  again,  so  as  there  is  nothing  lost  by  love. 

II.  '  Outward  concord  and  agreement.'  This  should  be,  as  far 
as  is  possible,  with  all  men,  Heb.  xii.  14.  but  more  especially  be- 
tween husband  and  wife,  wjio  are  so  nearly  knit  together.  For, 
without  concord  and  agreement  between  husband  and  wife,  what 
comfort  can  either  find  in  their  house  ?  The  truth  is,  every  one 
lives  more  or  less  comfortable  in  his  house,  as  there  is  concord  and 
agreement  there. 

For  the  better  preserving  of  concord  and  agreement  betwixt 
husband  and  wife,  take  these  few  directions. 

1.  '  Labour  to  suppress  and  keep  down  all  furious  passions,' 
which  do  usually  occasion  discord  and  dissension:  especially  when 
one  is  passionate,  it  will  be  the  wisdom  of  the  other  to  act  pa- 
tience, and  to  express  a  spirit  of  meekness,  for  when  both  are  hot 
and  angry  together,  then  the  fire  of  contention  is  likely  to  encrease 
to  such  a  flame  as  will  not  be  suddenly  quenched ;  and,  therefore, 
I  would  commend  this  rule  to  married  persons,  to  beware  of  both 
being  angry  together  :  but  rather  let  one  be  to  the  other  like  Da- 
vid's harp,  to  appease  Saul's  fury. 

2.  '  Though  the  fire  of  contention  be  kindled  at  home,  yet  let 
it  not  break  forth  into  thy  neighbour's  house ;'  but  be  sure  thou 


330  Of  the  Common  Mutual  Duties,  <y-c. 

keep  it  within  thine  own  walls.  For,  it  is  found  by  too  frequenjt 
experience,  that  differences  between  man  and  wife  being  once  di- 
vulged, are  more  hardly  made  up. 

3.  '  When  any  difference  is  risen,  let  each  strive  who  should 
first  seek  after  peace  and  reconciliation,5  for  theirs  is  the  glory 
who  first  begin.  I  have  read  that  there  was  sometimes  a  variance 
between  two  famous  philosophers,  Aristippus  and  Aeschines  j 
Aristippus  at  length  cometh  to  Aeschines,  and  seeks  for  peace  and 
reconciliation  ;  and  withal  said,  '  Remember,  though  I  am  the  el- 
der, and  the  party  wronged,  yet  I  sought  the  peace  :  True,  said 
Aeschines,  and  for  this  I  will  ever  acknowledge  thee  the  worthier 
man  ;  for  I  began  the  strife,  but  thou  the  peace.5  But  how  many 
of  us  come  short  of  Aristippus  (though  an  heathen  philosopher) 
in  this  particular,  thinking  it  a  disgrace,  first  to  seek  after  peace 
and  reconciliation. 

ITT.  '  Another  mutual  duty  which  husband  and  wife  owe  one  to 
another,  is  prayer.5  They  ought  to  pray  one  for  another  :  in  a 
eonscionable  performance  whereof  may  husband  and  wife  be 
helpful  to  each  other,  in  all  things  needful  to  either  of  them  ;  it 
being  the  means  which  the  Lord  hath  sanctified  for  obtaining  of 
every  good  thing,  both  for  ourselves  and  others.  It  is  recorded 
of  Isaac,  i  That  he  entreated  the  Lord  for  his  wife,  because  she 
was  barren,  and  the  Lord  was  intreated  of  him,'  Gen.  xxv.  21. 
that  is,  the  Lord  heard  his  prayer,  and  granted  his  request. 

IV.  Another  mutual  duty  is,  '  A  provident  care  of  one  ano- 
ther's souls.5 

1 .  If  a  believing  husband,  or  wife  be  married  to  an  unbeliever., 
they  ought  to  use  all  the  means  they  can  to  win  the  other.  And  if 
either  of  you  shall  be  a  means  of  the  conversion  of  the  other,  how, 
entirely  will  it  knit  your  affections  one  to  another  ? 

2.  If  both  husband  and  wife  be  in  a  state  of  grace,  they  should 
be  watchful  one  over  the  other  ;  as  to  prevent  sin  in  one  another, 
so  to  redress  it  the  best  way  they  can,  when  either  of  them  are  fallen 
into  sin,  by  seasonable  admonition,  yea,  and  reproof  also,  if  admo- 
nition will  not  serve.  Herein  husband  and  wife  should  more  res- 
pect the  mutual  good  of  one  another,  than  fear  the  giving  of  offence. 

And  it  is  likewise  a  special  duty  incumbent  upon  husband  and 
wife,  to  help  forward  the  growth  of  grace  in  each  other  ;  as  by  a 
frequent  conferring  together  of  good  things,  especially  of  what 
they  hear  in  the  public  ministry  of  the  word  ;  so  likewise  by  a  con- 
stant performing  family  duties,  especially  prayer.  Though  this 
duty  appertain,  chiefly  to  the  husband,  yet  the  wife  ought  to  put 
her  husband  in  mind  of  it,  if  he  forget  it ;  and  to  stir  him  up,  if 
he  be  backward. 

V.  Another  mutual  duty  is,  '  To  conceal  and  cover  the  infir- 
mities of  one  another.5  There  is  no  man  or  woman  without  their 
infirmities  ;  it  will  be,  therefore,  your  wisdom  to  conceal  the 
same,  so  f«r  as  vou  can  with  a  good  conscience, 


Of  Husbands1  Duties  to  their  Wives,  "23"V 

CHAP.  XXIV. 

Of  Husbands'1  Duties  to  their  Wives. 

HAVING  shewed  the  common  mutual  duties  appertaining1' 
both  to  the  husband  and  the  wife,  I  come  now  to  the  special  and 
particular  duties  belonging  to  each  of  them  severalty. 

And  first,  of  the  duties  of  the  husband  :  all  which  may  be  com- 
prised under  this  one  word  love  ;  for  we  find  that  often  expressly 
set  down,  and  mentioned,  as  the  chief  duty  of  the  husband,  Eph. 
v.  25,  33.  Col.  iii.  19. 

The  particulars  in  which  an  husband  ought  to  express  his  love 
to  his  wife  are  these,  and  such  like. 

1 .  '  By  honouring  her  as  his  companion  and  yoke-fellow.'  The 
place  from  whence  the  woman  was  taken,  viz,  his  side^  w'-ere  his 
heart  lay,  implieth  as  much  ;  for  she  is  as  the  heart  in  the  body, 
far  more  excellent  than  any  other  member  under  the  head,  and 
almost  equal  to  the  head.  It  is  observable  that  when  the  woman 
ivas  made,  she  was  not  taken  out  of  the  man's  head,  because  she 
was  not  to  rule  over  him  ;  nor  out  of  his  feet,  because  she  was  not 
to  be  subject  to  him,  as  a  slave  or  servant  ;  but  out  of  his  side,  that 
he  might  take  her  as  his  yoke-fellow  and  companion  ;  which  he- 
ought  to  do,  considering  they  are  joint-partakers  of  many  special 
prerogatives  which  are  common  to  both  ;  being  joint  parents  of 
the  same  children,  joint  governors  of  the  same  household,  joint- 
partakers  of  the  same  goods,  (in  regard  of  the  use  of  them)  and 
joint-heirs  of  the  grace  of  life,  as  the  Apostle  Peter  speaketh, 

1  Pet.  iii.  7. 

2.  '  By  delighting  in  her.'  This  the  wise  man  commendethj, 
Prov.  v.  1 9.  '  Let  her  be  as  the  loving  hind,  and  pleasant  roe  ; 
let  her  breasts  satisfy  thee  at  all  times,  and  be  thou  ravished  always 
with  her  love  ;'  that  is,  be  thou  enamoured  with  her,  even  to  de* 
light.  And,  truly,  if  a  man  exceed  not  the  bounds  of  civility  and 
sobriety,  his  affections  towards  his  wife  cannot  be  too  great.  Per- 
Jiaps  thy  wife  is  not  so  beautiful,  nor  so  delightful  in  herself,  as 
some  other  women  are  :  Yet  as  parents  love  and  delight  in  their 
children,  not  so  much  because  they  are  comely,  witty,  or  the  like, 
but  because  they  are  their  children  ;  so  thou  oughtest  to  delight 
in  thy  wife,  not  so  much  because  she  is  beautiful,  wise,  or  the  like, 
but  because  she  is  thy  wife,  even  the  wife  which  the  Lord  hath  al- 
lotted unto  thee  ;  believing  her  to  be  the  fittest  wife  for  thee,  with 
whom  thou  oughtest  to  rest  satisfied. 

3.  '  By  treating  her  mildly.'  The  husband  must  shew  himself 
mild  and  gentle  in  all  things  towards  his  wife.  This  mildness  is 
urged  by  the  apostle  under  the  contrary  vice,  bitterness  ;  for,  saith 
he,  Husbands,  love  your  wives,  and  be  not  bitter  against  tfems  Co). 


232  The  Duties  of  Wives. 

iii.  19.  Where  bitterness  is  imposed  to  mildness,  gentleness,  fa- 
miliarity, and  tie  like.  So  that  both  the  speech  and  carriage  of 
the  husband  towards  his  wife,  must  be  with  much  mildness  and 
gentleness  :  If  he  instruct  her,  it  must  be  with  all  meekness  and 
mildness  ;  if  he  command  any  thing  to  be  done,  it  should  be  by 
way  of  intr  eating  ;  he  should  not  be  too  peremptory  in  com- 
manding :  if  he  reprove  her,  it  must  be  with  all  mildness  and 
meekness  imaginable. 

Q.  Whether  an  husband  may  lawfully  strike,  or  beat  his  wife  ? 

A.  Though  an  husband  hath  some  authority  over  his  wife  ;  yet, 
it  doth  not  appear,,  that  he  hath  any  power  or  liberty  thereupon 
to  beat  her. 

1.  For  first,  we  find  it  neither  commanded,  nor  commended 
to  us  in  the  scriptures,  there  being  neither  precept  nor  precedent 
for  it. 

2.  What  fruit  can  be  expected  from  anhusband's  beatingofhis 
wife  ?  but  a  return  of  blows  and  scratches  to  the  utmost  of  her 
strength.  For  this  is  most  certain,  that  if  a  man  who  hath  no  au- 
thority over  another,  strike  him,  he  will  turn  against  him,  and  do 
him  all  the  mischief  that  he  can.  Now  therefore,  there  being  no 
ground  to  persuade  wives,  that  their  husbands  have  such  author- 
ity over  them,  as  to  strike  them  for  their  faults  ;  what  hope  is 
there  that  they  will  patiently  bear  it,  and  be  bettered  by  it ;  or 
rather,  is  it  not  more  likely,  that  they  will  not  only  rise  against 
them ;  but,  if  they  can,  over-master  their  husbands,  and  ever 
after  cast  off  all  subjection  to  them  ? 


CHAP.  XXV. 

Of  the  Duties  of  Wives. 

HAVING  shewed  the  duties  of  husbands,  in  reference  to 
their  wives ;  I  come  now  to  shew  the  duties  of  wives  towards 
their  husbands. 

As  the  main  duty  on  the  husband's  part  was  love ;  so,  the 
main  duty  on  the  wife's  is  sid)jection,  Eph.  v.  22.  under  which, 
many  particulars  are  comprised. 

The  subjection  of  the  wife  to  the  husband,  implieth  two  things  : 

1.  '  That  she  acknowledge  a  superiority  in  her  husband.' 

2.  '  That  she  put  in  practice  such  duties  as  do  issue  and  flow 
from  the  acknowledgment  of  that  superiority.' 

I.  The  former  is  not  only  a  duty,  but  the  ground  of  all  other 
duties  whatsoever ;  for,  till  the  wife  be  fully  satisfied  about  the 
superiority  of  her  husband,  no  duty  will  be  performed  by  her  as 
it  ought.     Therefore  wive-s  ought  to  learn,  this,  point  in  the  fir?* 


The  Duties  of  Wives.  233 

place,  viz.  That  their  husbands  are  their  superiors  ;  which  clear- 
ly appeareth. 

1.  '  By  the  order  of  the  creation.'  The  man  was  first  crea- 
ted, and  thereupon  had  the  birth-right. 

2.  '  By  the  institution  of  God,'  who  said  to  the  woman,  Thy  de~ 
sire  shall  be  subject  to  his,  and  he  shall  rule  over  thee,  Gen.  iii.  16. 

3.  '  By  the  names  and  titles  given  in  scripture  to  the  husband,5 
which  do  imply  a  superiority  in  him,  as  lord,  1  Pet.  iii.  6.  guide, 
Prov.  ii.  17.  head,  1  Cor.  si.  3,  &c.  I  grant  indeed,  there  is 
but  a  very  little  disparity,  and  small  inequality  between  husband 
and  wife,  being  both  governors  of  the  same  family,  parents  of 
the  same  children  ;  and  heirs  together  of  the  grace  of  life  ;  yet, 
God  having  so  expressly  appointed  subjection  on  the  wife's  part, 
it  ought  to  be  acknowledged. 

II.  As  the  wife  ougot  to  acknowledge  and  yield  a  superiority 
in  her  husband ;  so  she  ought  to  put  in  practice  such  duties  as 
do  issue  and  flow  from  the  acknowledgment  thereof;  which  may 
be  branched  out  into  three  particulars  : 

1.  '  Honour.'  This  God  requires  of  all  inferiors  toxvards  their 
superiors,  in  the  fifth  commandment ;  and  therefore  is  a  duty  in- 
cumbent upon  all  wives,  in  reference  to  their  husbands  ;  who  are 
their  superiors,  as  being  their  lords,  guides,  and  heads.  This 
honour  wives  ought  to  express. 

2.  '  By  their  inward  esteem  of  their  husbands,'  accounting 
them  worthy  of  honour  for  their  place  sake,  because  they  are 
their  husbands,  whether  they  be  richer  or  poorer,  older  or  youn- 
ger than  themselves. 

3.  '  By  their  outward  respect,'  which  they  should  manifest, 
both  by  their  reverend  carriage  and  speech,  giving  them  such 
titles  as  signify  superiority,  and  favour  of  respect. 

4.  Another  branch  of  the  wife's  subjection,  is  meekness  ;  which 
she  ought  to  shew ;  as  in  a  quiet  taking  of  reproof  from  her  husband, 
so,  in  being  willing  to  be  advised  by  her  husband,  and  ready  to 
follow  his  good  advice  :  yet,  if  the  wife  hath  a  clearer  sight,  and 
seeth  better  than  her  husband  what  God  hath  commanded,  though 
she  may  not  usurp  authority  over  her  husband ;  yet,  she  may,  and 
must,  in  all  humility,  persuade  and  advise  him  to  that  which  is 
good,  and  happy  is  that  husband  (if  he  can  see  his  own  happi- 
ness) in  whose  bosom  the  Lord  hath  laid  so  good  a  counsellor. 

5.  Another  branch  of  the  wife's  subjection  is,  obedience  ;  and 
indeed,  this  is  the  principal  part  of  that  subjection,  which  the 
apostle  requiretn  of  wives  to  their  husbands,  Wives  submit  your- 
selves unto  your  ozm  husbands,  Eph.  v.  22.  And,  the  apostle 
Peter  commands  this  duty  unto  wives  by  the  example  of  Sarah, 
who  obeyed  Abraham,  1  Pet.  iii.  6. 


234-  The  Duties  of  Parent's. 

CHAP.  XXVI. 

Of  the  Duties  of  Parents. 

HAVING  shewed  the   duties  of  husbands   and  wives ;   I 
come  now  to  shew  the  duties  of  parents  and  children. 

The  duties  of  parents  in  reference  to  their  children,  are  these  i 

I.  '  To  see  that  they  be  admitted  unto  the  church  by  baptism 
in  convenient  time  ;'  that  is,  within  some  few  days  after  they 
are  born. 

II.  '  To  train  them  up  in  the  fear  and  nurture  of  the  Lord.' 
This  duty  the  apostle  Paul  in  special  presseth  upon  parents,  Eph.- 
vi.  4.  Ye  parents,  saith  he,  bring  up  your  childrenin  the  nurture  and 
admonition  of  the  Lord,  Let  your  main  care  be  not,  how  to  make 
them  rich,  but  religious  ;  how  to  work  the  sincere  fear  of  God 
into  their  souls,  that,  as  God,  of  his  infinite  goodness,  hath  made 
them  your  children  by  natural  generation,  so,  you  should  strive 
and  endeavour  to  make  them  his  children,  by  a  godly  and  religious 
education.  Austin  in  his  fifth  book  of  confessions,  speaking  of  his 
mother  Monica,  saith,  Majori  solicitudine  me  parturiebat  spiritu, 
quam  came,  he*  '  That  she  travailed  with  greater  care,  and  stron- 
ger pain  for  his  spiritual  birth,  than  for  his  natural  birth.'  And 
truly,  the  like  care  and  pains  should  be  in  all  parents  towards 
their  children  :  not  thinking  it  sufficient  that  they  have  brought 
them  up  to  some  good  trade,  whereby  they  may  live  another 
day  ;  but  they  must  likewise  bring  them  up  in  the  fear  of  God, 
teaching  them  to  serve  him  here,  that  they  may  live  with  him 
eternally  in  the  heavens. 

For  your  better  help  herein,  see  the  directions  in  my  explica- 
tion of  the  principles  of  religion,  Quest.  14. 

III..  Another  duty  of  parents  towards  their  children,  is,  '  To 
provide  for  the  bodies  of  their  children,  as  well  as  for  their  souls.5 
This,  the  apostle  intimateth,  1  Tim.  v.  8.  where  he  saith,  '  If 
any  provide  not  for  his  own,  and  especially  for  those  of  his  own 
house,  he  is  worse  than  an  infidel,'  viz,  in  this  point,  because,  he 
by  the  light  of  nature  knoweth  this  to  be  a  duty.  But  yet,  be- 
ware of  withholding  thy  hand  from  the  works  of  charity,  because 
of  many  children  ;  nay,  rather,  the  more  children  thou  hast,  the 
more  liberal  thou  oughtest  to  be,  that  so  the  Lord  may  double  his 
blessing  upon  thee  and  thine  ;  for  the  seed  of  the  merciful,  saith 
the  Psalmist,  are  blessed,  Psalm  xxxvii.  26.  And,  saith  the  apos- 
tle, He  that  soweth  bouniifidly,  shall  reap  bouniifidly,  2  Cor.  ix.  6. 

IV.  It  is  the  duty  of  parents,  'To  rebuke  their  children  when 
they  do  amiss,'  whereby  you  may  both  free  yourselves  from  the 
guilt  of  your  children's  sin,  and  prevent  much  evil  in  your  chil- 


Of  Children's  Duties*  235 

dren.     For,  questionless,  the  want  thereof,  is  one  special  cause  of 
so  much  wickedness  and  profaneness  in  many  children. 

V.  '  When  reproof  prevails  not,  you  ought  to  correct  them  for 
their  faults.'  This  duty  the  scripture  often  presseth  upon  pa- 
rents, Pro  v.  xix.  18.  Chasten  thy  son  zvhile  there  is  hope  ;  and  lei 
not  thy  soul  spare  for  his  crying  ;  or,  as  the  original  properly  sig- 
nifieth,  Let  not  thy  soul  spare  to  his  destruction  ;  intimating,  that 
the  father's  sparing  of  his  child,  may  tend  to  his  destruction;  or, 
as  we  use  to  say,  bring  him  to  the  gallows. 

VI.  Another  duty  is,  '  To  bring  up  their  children  in  some  ho- 
nest calling  ;'  it  being  the  ordinary  means  as  to  prevent  idleness, 
which  is  the  bane  of  youth,  so  to  enable  them  to  live  in  the  world, 
and  be  serviceable  to  the  kingdom  wherein  they  live.  In  the  choice 
of  a  calling,  respect  should  be  had,  as  to  the  children's  ability  and 
fitness,  so,  to  their  disposition  and  inclination,  carefully  observing 
to  what  callings  they  are  most  disposed. 

VII.  '  To  provide  fit  matches  and  marriages  for  their  children  j5 
it  being  the  means  the  Lord  hath  sanctified  for  the  keeping  their 
bodies  chaste  and  undefiled.  This,  the  Lord  gave  in  command- 
ment to  his  people  of  old,  by  the  prophet  Jeremiah,  chap.  xxix. 
6.  saying,  Take  wives  to  your  sons  ;  and  give  your  daughters  to  hus- 
bands. In  the  choice  of  a  husband  or  wife,  the  parents  ought  to' 
have  greater  respect  to  piety  and  prudence,  than  to  wealth  and 
riches,  for  thereby,  shall  they  procure  much  happiness  to  their 
children  in  their  marriages. 

■i»ffl^>(^^g|lljn,i  — — 

CHAP.  XXVII. 

Of  Childress  Duties, 

HAVING  shewed  the  duties  of  parents  towards  their  chil- 
dren ;  I  come  now  to  shew  the  duties  of  children  in  reference  to 
'iheir  parents  ;  which  may  be  brought  to  three  heads,  viz, 

I.  '  Obedience.' 

II.  '  Honour.' 

III.  '  Gratitude^' 

I.  '  Obedience.'  This  is  often  pressed  in  scripture,  as  the  main 
and  principal  duty  of  children,  in  reference  to  their  parents, 
Their  obedience  ought  to  be  expressed : 

1 .  '  By  a  cheerful  yielding  to  their  precepts  and  commands, 
readily  doing  what  they  require  of  them,  and  that  for  conscience 
sake,  even  to  the  command  of  God,  who  requireth  this  duty  at 
their  hands  ;  for,  saith  the  apostle,  Col.  iii.  20.  Children,  obey  your 
parents  in  all  things,  for  this  is  well  pleasing  to  the  Lord.  And 
again,  Eph.  vi.  U  Children,  obey  your  parents  in  the  Lord,  for  this 


236  Of  Children's  Duties. 

is  right.  Yet,  children  are  no  further  bound  to  obey  their  earth- 
ly parents,  than  may  stand  with  obedience  to  God  their  heavenly 
Father. 

2.  '  Children  ought  to  express  their  obedience  to  their  parents, 
in  hearkening  to  their  good  instructions.'  It  being  the  duty  of 
parents  to  instruct  their  children ;  it  must  needs  be  the  duty  of 
children  to  hearken  unto,  and  to  obey  their  good  instructions,  and 
more  especially  in  two  things  : 

1.  '  In  the  choice  of  their  calling.' 

2.  '  In  the  choice  of  their  matches.' 

I.  The  former  is  commended  in  the  scripture  by  the  approved 
practice  of  godly  children,  as  of  Jacob,  Samuel,  David,  and  oth- 
ers. And  truly,  in  regard  that  parents  are  the  means  of  bring- 
ing up  their  children  in  the  world,  till  they  are  fit  for  callings  ;  and 
that  not  without  much  care  and  cost ;  is  it  not  most  meet  and 
just,  that  their  counsel  and  advice  should  be  taken  in  the  choice  of 
their  calling,  and  course  of  life  ?  And,  as  in  their  callings,  so, 
likewise  in  their  marriages,  and  not  to  marry  without  their  con- 
sent ;  which  the  very  light  of  nature  teacheth,  and  God  himself 
commandeth,  when  he  layeth  a  charge  upon  parents,  to  give  their 
daughters  to  husbands,  and  to  take  wives  for  their  sons,  Deut.  vii.  3. 
which  doth  necessarily  imply,  that  children  ought  not  to  take  un- 
to themselves  wives  or  husbands,  without,  especially  against,  their 
parents  consent.  And,  therefore,  such  children  as  shall  adven- 
ture to  join  themselves  in  marriage  without  their  parents7  consent. 
How  can  they  expect  a  blessing  from  God  upon  them  ?  Yea,  they 
have  rather  cause  to  fear  the  curse  of  God  to  fall  upon  them,  and 
their  posterity.  How  did  the  curse  of  God  fall  upon  Esau,  and 
his  posterity,  because  he  married  against  the  consent  of  his  pa- 
rents, taking  unto  him  wives,  zchich  were  a  griff  of  mind  unto  Isaac 
and  Etbekah  ?  Gen  xxvi.  34,  35. 

II.  Another  duty  which  children  owe  unto  their  parents,  is, 
4  Honour  and  reverence.'  This  the  Lord  in  express  terms  re- 
quireth  of  all  children  in  the  fifth  commandment,  Honour  thy  fa- 
ther and  thy  mother,  Exod.  xx.  12.  This  honour  and  reverence 
children  must  manifest  : 

1.  '  By  their  modest  silence  before  their  parents,'  not  forward 
to  speak  in  their  presence  without  leave  from  them. 

2.  '  By  their  humble  speeches,'  speaking  unto  them  submissively 
and  reverently,  giving  them  fitting  titles,  as  father,  sir,  and  the  like. 

3.  '  By  their  respective  carriage  ;■'  which  they  should  shew  by 
uncovering  their  heads,  bowing  their  body,  standing  up  before 
them,  with  the  like.  Joseph,  though  highly  advanced,  yet,  when 
he  appeared  before  his  father  with  his  two  sons,  the  text  saith,  Ht 
bowed  himself  with  his  face  to  the  earth.  Yea,  though  his  father 
was  blind  through  age,  and  therefore  could  not  see  what  respect 
his  son  shewed  to  him ;  yet,  notwithstanding,  he  bowed  to  the 


Of  Children's  Duties.  237 

very  ground.  And  when  Solomon  heard  of  the  approach  of  his 
mother,  the  text  saith,  '  He  rose  from  the  throne  to  meet  her, 
and  bowed  himself  unto  her,  and  set  her  at  his  right  hand,'  Kings 
ii.  19.  and  all  this  in  token  of  reverence,  and  to  give  good  ex- 
ample unto  others. 

III.  Another  duty  which  children  owe  to  their  parents,  is, 
c  Gratitude,'  a  thankful  requital  of  their  love  and  care,  which  the 
apostle,  in  express  terms,  requireth  of  all  children  ;  namely,  to 
requite  their  parents  ;  for  that,  saith  he,  is  good  and  acceptable 
before  God.  This  requital  may,  and  ought  to  be  manifested  sev- 
eral ways  :  As, 

1.  '  By  relieving  them  according  to  their  need,  if  God  give 
ability.'  Joseph's  practice  herein  is  set  before  us  for  a  pattern, 
who,  being  in  prosperity,  and  his  father  in  want,  first  sent  him 
corn  freely  out  of  Egypt,  and  afterwards  sent  for  him  into  Egypt, 
and  there  furnished  him  plentifully  with  corn,  and  all  other  need- 
ful things  ;  insomuch  that  the  text  saith,  '  Joseph  nourished  his  fa- 
ther and  his  brethren,  and  all  his  father's  household  with  bread, 
according  to  their  families,'  Gen.  xlvii.  12.  And  it  is  recorded  of 
Ruth,  that  she  did  not  only  glean  for  Naomi  her  mother-in-law, 
but  having  food  often  given  her  by  Boaz's  servants  for  her  re- 
freshment, she  reserved  part  of  it,  and  gave  it  to  her  mother, 
Ruth  ii.  18.  I  have  read  of  a  daughter,  whose  father  being  sen- 
tenced to  be  famished  to  death,  and  none  therefore  being  suffered 
to  bring  him  meat,  she  gave  him  suck  with  her  own  breasts.  How 
blame-worthy  then,  yea,  and  unnatural  are  such  children,  whose 
parents  being  poor,  and  themselves  able  to  relieve  them,  do  not- 
withstanding, suffer  them  to  want  things  needful  ?  St.  John  saith, 
c  That  the  love  of  God  dwell eth  not  in  him,  who  shutteth  up  his 
bowels  of  compassion  from  his  brother,'  1  John  iii.  17.  How 
then  can  it  dwell  in  that  child,  who  shutteth  up  his  bowels  of 
compassion  against  his  own  father  or  mother  ;  who  having  not 
only  a  sufficiency,  but  also  an  affiuency,  of  worldly  things,  suffers 
his  parents  to  want  necessaries  1 

2.  '  By  loving  their  parents  :'  And  truly  that  love  which  pa- 
rents bear  unto  their  children,  and  have  manifested  by  bringing 
them  up  in  the  world,  should,  by  the  law  of  equity,  stir  up  in 
children  a  love  to  their  parents  ;  for  love  deserveth  love. 

3.  'By  concealing  and  covering  their  infirmities  ;'  which  will 
evidence  the  truth  of  their  love  to  their  parents,  and  procure 
God's  blessing  upon  them.  Shem  and  Japhet  we  read  were 
blessed  for  this,  because  they  would  not  behold  the  nakedness  of 
their  father,  when  being  drunken,  he  lay  uncovered  in  his  tent; 
and  Ham,  for  discovering  and  making  known  his  father's  naked- 
ness, was  cursed  of  God.  As  therefore,  if  children  would  avoid 
Ham's  curse,  let  them  carefully  shun  Ham's  sin,  forbearing  to 
brazen  abroad  their  father's  infirmities. 


238  The  Duties  of  Masters. 

CHAP.  XXVIII. 

Of  the  Duties  of  Masters. 

THE  last  head  of  family  relations,  is  Masters  and  Servants. 
The  duties  of  masters  in  reference  to  their  servants  may  be 
brought  under  two  heads. 

I.  '  Such  as  concern  the  bodies  of  their  servants.' 

II.  '  Such  as  concern  the  souls  of  their  servants.' 

The  duties  of  masters  in  reference  to  the  bodies  of  their  servants 
are, 

1.  '  To  provide  fitting  raiment  for  them,  such  as  may  fence 
them  against  the  extremity  of  the  weather.'  I  mean,  if  by  agree- 
ment they  are  bound  to  find  them  apparel,  as  is  the  condition  of 
most  apprentices. 

2.  '  To  give  them  wholesome  and  sufficient  food.'  As  their 
food  must  be  wholesome,  for  the  preservation  of  their  health,  so 
sufficient  for  the  increasing  of  their  strength,  that  they  maybe  the 
better  enabled  with  cheerfulness  to  do  their  master's  service. 

3.  '  To  afford  them  physic  when  they  are  sick.'  For  masters 
are  commanded  to  give  unio  their  servants  that  which  is  just  and 
equal,  Col.  iv.  1.  And  is  it  not  just  and  equal,  that  those  servants 
who  labour  for  their  masters  in  time  of  their  health,  should  be 
cared  for  by  their  masters  in  the  time  of  their  sickness  ?  The 
Centurion's  care  for  his  sick  servant,  is  left  upon  record  for  our 
imitation,  who  used  the  best  means  he  knew  for  his  servant's 
recovery ;  which  was  to  go  unto  Christ,  Mat.  viii.  6.  The 
humanity  of  this  Centurion,  being  a  Gentile,  may  be  a  witness 
against  the  inhumanity  of  many  Christians,  who  take  little  care 
for  their  sick  servants. 

4.  '  Not  to  oppress  them  with  labour,  by  over-working  them ;' 
requiring  more  of  them  than  they  are  well  able  to  perform.  This 
would  be  cruelty  in  a  mcwi  to  his  beast,  much  more  in  a  master  to 
his  servants.  Indeed,  the  Egyptians  dealt  so  cruelly  with  the  Is- 
raelites, '  that  they  groaned  under  their  burdens,  whose  groans 
ascended  unto  the  ears  of  God  ;  who,  thereupon  came  down  to  de- 
liver them  from  their  bondage,'  Exod.  iii.  7,  8.  And  let  God's 
hearing  the  cry  of  those  oppressed  servants,  and  revenging  them 
of  their  oppressions,  make  all  masters  beware  of  laying  heavy 
burdens  upon  their  servants  requiring  more  of  them  than  they 
are  well  able  to  perform,  lest  their  groans  ascend  up  unto  God. 

5.  '  To  pay  them  their  wages  when  it  is  due,  without  delaying 
it,  or  defrauding  them  of  any  part  thereof.'  It  is  reckoned  in 
scripture  as  a  crying  sin,  to  keep  back  and  withhold  the  labour- 
er's or  servant's  wages ;  a  sin  that  crieth  unto  God  for  vengeance. 


The  Duty  of  Masters.  233 

who  is  the  poor's  avenger ;  and  as  he  taketh  special  notice  of  then? 
wrongs  and  oppressions,  so  will  he  take  care  to  avenge  them. 

II.  The  duties  of  masters  in  reference  to  the  souls  of  their  ser- 
vants are ; 

1.  'To  instruct  and  catechise  their  servants  in  the  principles 
of  religion.'  For,  if  it  be  a  duty  incumbent  upon  all  masters  of 
families,  to  provide  for  the  nourishment  of  the  bodies  of  their  ser- 
vants, how  much  more  then  should  they  be  careful  for  the  nou- 
rishment of  their  souls  ?  Yea,  let  all  masters  of  families  know,  that 
they  are  as  expressly  charged  to  teach  and  catechise  their  ser- 
vants, as  the  minister  is  to  instruct  his  flock  ;  witness  God's  com- 
mand to  the  Israelites  ;  '  Thou  shalt  talk  of  my  laws  when  thou 
sittest  in  thine  house  ;  and  when  thou  walkest  by  the  way,  and 
when  thou  liest  down,  and  when  thou  risest  up,'  Deut.  vi.  57. 
And  God  hath  manifested  his  approbation  of  this,  by  commending 
Abraham  for  his  practice  in  it,  Gen.  xviii.  12. 

2.  '  To  cause  the  scriptures  to  be  frequently  read  in  the  family.' 
We  read,  that  under  the  law  the  people  of  Israel  were  command- 
ed to  cause  the  words  of  the  law  to  be  written  upon  the  posts  of 
their  houses  ;  to  the  end,  they  might  be  frequently  read  by  every 
one  in  the  house.  And,  saith  the  apostle  Paul,  Let  the  word  of 
Christ  dwell  in  you,  Col.  iii.  16.  By  the  word  of  Christ,  the  apostle 
meaneththe  doctrine  of  the  gospel,  which  was  published  by  Christ, 
and  is  contained  in  the  Old  and  New  Testament.  Let  this  word, 
saith  the  apostle,  dwell  in  you  ;  that  is,  '  be  ye  much  employed  in 
the  reading  of  it,  as  in  your  closets,  so,  in  your  families  ;'  or,  as 
Calvin  interprets  it,  '  Make  the  word  familiar  to  you,'  by  giving 
it  household  entertainment.  But  oh  !  what  a  stranger  is  the  word 
to  most  families  ?  How  seldom  is  it  read  amongst  them  ?  If  that 
house  be  an  hell  where  the  scriptures  are  not  read,  as  Luther  said, 
Oh  how  many  houses  are  there  so  many  hells,  for  want  of  reading. 
the  scriptures  ? 

3.  '  To  pray  daily  in  and  with  their  family.'  To  offer  up  a 
morning  and  an  evening  sacrifice  of  prayer  and  praises  unto  God 
in  their  family.  For  the  better  stirring  you  up  to  this  much-ne- 
glected duty  o£  family -prayer ;  I  shall  commend  a  few  arguments-, 

1.  'Taken  from  the  practice  of  the  faithful  in  all  ages  :'  We 
read,  it  was  Abraham's  practice  wheresoever  he  came,  to  build 
an  altar  to  God,  where  God  should  be  called  upon,  jointly  by  him 
and  his  family,  Gen.  xii.  8.  and  xiii.  4.  and  xxi.  33.  We  read 
likewise,  it  was  Job's  practice,  as  you  shall  find,  Job  i.  5.  And 
Joshua's  as  appears  by  his  protestation,  As  for  me  and  my  family, 
we  xuill  serve  the  Lord,  Josh.  xxiv.  15.  In  the  New  Testament,  it 
is  recorded  of  Cornelius,  '  that  he  was  a  devout  man,  who  feared 
God  with  his  house,  and  prayed  to  God  always,'  Acts  x.  2.  which 
implieth  he  kept  a  constant  course  in  prayer.     Now  these  things- 


240  The  Duties  of  Masters. 

are  recorded  for  our  learning,  that  so  we  might  write  after  their 
copy  ;  by  following  their  example  in  so  excellent  a  duty. 

2.  Every  master  in  his  family,  is  both  a  King,  a  Prophet,  and 
a  Priest.  He  is  a  king,  to  govern  his  family ;  a  prophet,  to  teach 
and  instruct  his  family  ;  and  spriest,  to  offer  the  sacrifice  of  pray- 
er and  thanksgiving,  not  only  for  himself,  but  also  for  all  those 
who  are  committed  to  his  charge.  Let,  therefore,  all  masters  of 
families  know,  that  it  is  their  duty,  which  God  will  require  of 
them,  not  only  to  pray  by  themselves  (and  yet  I  would  to  God,  all 
did  but  that)  but  also  to  call  together  all  their  family,  and  to  be 
their  mouth  unto  God  in  prayer,  unto  which  they  may  be  encou- 
raged by  God's  gracious  promise,  '  That  where  two  or  three  are 
gathered  together  in  Christ's  name,  there  he  will  be  in  the  midst 
of  them,'  Mat.  xviii.  20. 

3.  'A  master  of  a  family,  by  his  daily  offering  up  a  morning 
and  evening  sacrifice  of  prayer  and  praise,  will  make  his  house 
an  house  of  prayer,  or  a  little  temple  ;'  which  God  will  fill  with 
his  presence  ;  yea,  a  Christian's  house  is  hereby  made  God's 
church,  by  a  constant  performance  of  holy  duties,  which  is  a  great 
honour  unto  a  family. 

4.  '  Family  prayers  are  a  special  means  to  bring  down  God's 
blessing  upon  the  whole  family,  and  upon  all  their  lawful  under- 
takings.' As  God  blessed  the  house  of  Obed-edom  for  the  ark's 
sake  :  so,  will  God  bless  those  families  in  which  his  name  is  called 
upon  ;  for  godliness  is  profitable  unto  all  things,  as  well  in  fami- 
lies, as  in  any  other  societies. 

5.  'Another  argument  may  be  taken  from  the  danger  of  ne- 
glecting this  duty  of  family-prayer,'  for  such  do  incur  the  danger 
of  God's  wrath  and  fury:  '  Pour  out  thy  fury  upon  the  heathen 
that  know  thee  not ;  and  upon  the  families  that  call  not  upon  thy 
name,'  saith  the  Prophet,  Jer,  x.  25.  Which  words,  contain  a 
fearful  imprecation  against  all  prayerless  families.  And  it  is  ob- 
servable that  such  as  neglect  this  duty  of  prayer  in  their  family, 
are  joined  with  the  heathen;  and  truly,  very  fitly,  for,  wherein 
do  they  differ  from  the  heathens,  who  have  not  so  much  as  a  form 
of  godliness  in  their  families,  upon  whom  God  will  pour  out  his 
fury  ?  O  think  of  this,  all  ye  who  make  no  conscience  of  praying 
daily  with  your  families,  consider  it  well,  and  lay  it  to  heart.  Are 
ye  not  under  the  prophetical  curse,  and  liable  to  the  pouring  forth 
of  God's  wrath  and  fury,  both  upon  yourselves  and  upon  all  that 
belong  unto  you  I  Even  your  wives,  your  children,  your  servants  ; 
yea,  and  very  wares  and  goods  ?  It  may  well  be  written  upon  the 
doors,  of  such  houses,  as  one  saith,  '  Lord  have  mercy  on  us  :' 
for,  surely  the  plague  of  God  is  not  far  from  them,  but  nigh  unto 
them. 

Obj.  <  Methinks  I  hear  some  sayings  they  are  convinced  of  the 


The  Duties  of  Servants,  24  i 

necessity  of  this  duty,  and  fain  would  they  do  it :  but  Oh !  they 
cannot,  they  know  not  how  to  pray.' 

Ans.  I  would  advise  such,  rather  to  read  some  good  prayer, 
than  altogether  to  omit  the  duty ;  for,  many  masters  of  families, 
who  are  not  able  to  conceive  a  prayer  of  themselves  ;  yet,  if  they 
meet  with  a  form  of  prayer  answerable  to  their  occasions,  can  pray 
heartily  and  earnestly.  Yet,  I  would  not  have  them  ever  content 
themselves  with  reading  a  form  of  prayer,  but,  to  labor  to  pray 
of  themselves  without  a  book  :  and  for  your  help  therein,  take 
these  two  directions : 

1 .  Carefully  observe  the  prayers  of  others,  their  order  and  me- 
thod. 

2.  Take  notice  of  your  own  sins  in  particular,  and  your  partic- 
ular wants,  what  graces  you  stand  in  need  of  and  desire  :  As  also, 
take  notice  of  the  particular  blessings  God  bestoweth  on  you  ;  and 
thereby,  you  will  be  enabled  in  some  measure  to  pray  of  your- 
selves, by  confessing  your  sins  unto  God,  and  begging  as  the  par- 
don of  them  in  and  through  the  merits  of  Jesus  Christ,  so,  such 
graces  as  you  stand  in  need  of.  And  when  once,  in  any  competent 
measure,  you  can  pray  for  youselves,  then,  by  degrees  you  may 
come  to  pray  with  your  families. 


CHAP.  XXIX. 

Of  Servants'1  Duties  to  their  Masters. 

HAVING  shewed  the  duties  of  Masters  in  reference  to  their 
Servants  ;  come  we  now  to  the  duties  of  Servants  in  reference  to 
&heir  Masters  ;  which  may  be  brought  to  three  heads,  viz. 

I.  'Obedience.' 

II.  'Diligence.'  * 

III.  '  Faithfulness.' 

I.  '  Obedience,'  is  that  the  Apostle  St.  Paul  often  presseth  upon 
servants,  as  a  plain  and  principal  duty.  And,  indeed,  no  inferi- 
ors are  more  bound  to  obedience,  than  servants  :  Your  obedience 
must  be  manifested  in  two  particulars ; 

1.  '  In  a  ready  yielding  to  your  master's  commands.'  For,  in- 
deed, it  is  the  proper  work  of  a  servant  to  hearken  to  his  master's 
precepts,  and  to  yield  ready  obedience  unto  him. 

2. '  In  a  patient  bearing  of  reproofs  and  corrections,  yea,  though 
the  correction  be  wrongfully  inflicted  without  just  cause,  which 
the  Apostle  Peter  expressly  require th  of  servants  ;  for,  saith  he, 
1  Pet.  ii.  18,  19.  $-c.  'Servants  be  subject  to  your  masters  with 
all  fear ;  not  only  to  the  good  and  gentle,  but  also  to  the  to- 
ward :  for  this  is  thank- worthy,  if  a  man  for  conscience  towards 

31 


242  The  Duties  of  Servants. 

God,  endure  grief,  suffering  wrongfully  :  for  what  glory  is  it,  if, 
when  ye  be  buffeted  for  your  faults,  ye  take  it  patiently  :'  this  is  ac- 
ceptable with  God.  And  if  unjust  correction  ought  patiently  to 
be  borne,  then  much  more  unjust  reproofs.  But,  if  the  reproofs 
or  correction  be  just,  then  you  ought  speedily  to  amend  and  re- 
form the  thing  for  which  you  are  justly  reproved  or  corrected. 
For  the  manner  of  servants'  obedience,  the  apostle  sets  it  down 
in  several  expressions.     As, 

1.  It  must  be  a  sincere  obedience.  This,  the  apostle  Paul.  Col. 
iii.  22.  sets  down  with  two  expressions  in  one  verse. 

J.  Negatively,  Mot  with  eye-service. 

2.  Affirmatively,  With  singleness  of  heart. 

1.  Mot  with  eye-service,v\\iich  implieth  a  mere  outward  service 
only  to  satisfy  the  eye  of  man  :  But  with  singleness  of  heart  ;  as  if 
he  hadsaidr '  Let  not  your  obedience  be  hypocritical,  merely  to  be 
seen  of  your  masters  ;  but  let  it  be  in  truth  and  uprightness  of  heart, 
doing  service  to  your  masters  in  the  sincerity  of  your  hearts,  with- 
out any  hypocrisy  or  dissimulation,  laboring  in  your  master's  ab- 
sence, as  well  as  in  his  presence,  remembering  God's  eye  is  ever 
upon  you.' 

2.  Your  obedience  must  be  conscientious,  '  for  conscience  sake, 
because  the  Lord  requireth  it  at  your  hands,'  Col.  ii.  23.  so  much 
the  apostle  expresseth,  Col.  iii.  23.  for,  speaking  to  servants,  he 
saith,  Whatsoever  ye  do,  do  it  heartily,  as  to  the  Lord  ;  that  is,  what- 
soever service  you  do  to  your  masters,  do  it  for  the  Lord's  sake, 
because  he  hath  commanded  it ;  therefore,  do  it  out  of  conscience 
to  the  word  and  command  of  God,  who  requireth  you  to  yield 
sincere  service  and  obedience  to  your  masters  ;  for,  this  will  stir 
you  up  to  do  it  after  the  best  manner  you  can,  that  so  God  may 
accept  of  it,  and  reward  you  for  it. 

3.  Your  obedience  must  be  universal,  '  unto  every  thing  which 
they  require  of  you  ;'  so  much  the  apostle  expresseth,  Col.  iii.  22. 
Servants,  saith  he,  obey  your  masters  in  all  things ; '  not  only  in  such 
things  as  seem  easyT  and  most  pleasing  to  your  fancy,  but  whatso- 
ever they  command  you,  being  not  contrary  to  the  word  of  God, 
but  are  in  themselves  honest  and  lawful  ;'  for,  if  they  shall  com- 
mand you  to  lie,  swear,  or  to  use  false  weights  and  measures,  which 
are  things  forbidden  of  God,  you  ought  not  therein  to  yield  to  their 
commands,  but  to  say  unto  them,  as  Joseph  did  to  his  mistress, 
4  How  shall  I  do  this  great  wickedness,  and  sin  against  God  V 
Though  he  was  a  servant  to  bis  master's  commands,,  yet,  would 
he  not  be  a  servant  to  his  mistress's  lusts. 

II.  Another  duty  incumbent  upon  servants,  is,  '  Diligence  in 
dispatching  their  master's  work  and  business,'  without  loitering, 
or  minding  their  own  ease  and  pleasure  ;  but,  as  their  strength  and 
time  is  th^ir  masters,  so  they  ought  to  put  forth  their  strength, 
and  employ  their  whole  time  in  their  master's  service  5  I  say,  their 


The  Duties  of  Servants.  243 

whole  time,  excepting  some  part  of  it,  for  their  secret  devotions, 
as  their  morning  and  evening  prayers  unto  God  :  for  servants  must 
have  respect  to  their  Master  in  heaven,  as  well  as  to  their  master 
on  earth :  and  make  as  much  conscience  of  performing  their  duty 
unto  him,  as  to  their  masters  according  to  the  flesh;  for,  indeed, 
the  Lord  is  the  best  master,  who  gives  the  best  wages,  and  largest 
rewards. 

III.  Another  duty  is,  '  Faithfulness.'  Servants  must  shew  all 
faithfulness  to  their  masters,  as  the  apostle  expresseth,  Tit.  ii.  10. 
Both  that  trust  that  is  reposed  in  servants  :  and  that  account  that 
is  to  be  taken  of  them  require  faithfulness.  Do  you  not  remem- 
ber what  the  Lord  said  to  his  steward,  Give  an  account  of  thy  stew- 
ardship ?  Luke  xvi.  22.  And  were  not  all  the  servants  to  whom 
talents  were  committed,  called  to  an  account?  Mat.  xxv..  19. 
How  then  doth  it  concern  all  servants,  to  be  faithful  to  their  mas- 
ters, which  they  ought  to  express  both  in  their  words  and  deeds  ? 

1.  In  wards,  not  daring  to  excuse  any  unwarrantable  art,  with 
the  telling  of  a  lie,  which  is  to  add  sin  unto  sin  ;  let  all  lying  ser- 
vants consider  the  fearful  judgment  executed  on  Gehazi,  who, 
when  his  master  asked  him  where  he  had  been,  presently  answer- 
ed him  with  a  lie,  saying,  Thy  s-ervant  went  no  whither  ;  where- 
upon he  went  out  of  his  presence  a  leper,  as  white  as  snow,  2 
Kings,  v.  25. 

2.  In  deeds,  and  that  several  ways. 

1 .  Not  disposing  of  their  master's  goods  at  their  own  pleasures, 
-either  to  themselves,  by  taking  more  than  is  allowed  t;  em,  or  to 
others,  by  giving  any  part  thereof  away.  Many  servants  think, 
they  may  lawfully  give  away  victuals,  and  other  things  of  their 
masters  to  the  poor  ;  but,  though  they  may  inform  their  masters 
and  mistresses,  of  such  things  in  the  house  meet  to  be  given  away ; 
and  likewise,  of  persons  fit  to  receive  such  alms,  yet,  have  they 
no  power  of  themselves  to  give  away  any  thing  of  their  masters  ; 
and  pretence  of  charity,  is  no  good  excuse  for  theft. 

2.  '  Not  pilfering  and  purloining  their  master's  goods  to  their 
private  use,'  which  the  apostle  expressly  cond'emneth  in  servants, 
Tit.  ii.  10.  Let  all  pilfering  servants  know, '  That  there  is  a  book 
full  of  curses  and  plagues,  against  every  one  that  stealeth  or 
sweareth ;  which  book  is  large,  twenty  cubits  long,  and  ten  cu- 
bits broad  ;  and  yet  is  filled  with  curses  that  shall  come  swiftly 
upon  them,'  as  the  prophet  Zechariah  speaketh,  Zech.  v.  2,  3. 

3.  '  But  rather  labouring  to  preserve  and  increase  their  mas- 
ter's estate,  by  all  good  and  lawful  means :'  Thus,  the  apostle 
Paul  expresseth  the  duties  of  servants,  Tit.  ii.  10.  Mot  purloin- 
ing, but  shewing  all  good  fidelity  to  their  masters,  in  increasing 
their  estates  ;  which  is  highly  commended  in  that  faithful  servant 
in  the  parable,  for  which  he  received  from  his  Lord  and  Master, 
both  a  gracious  approbation  in  those  words,  '  Well  done,  good  ami 


244  The  Duties  of  Servants, 

faithful  servant,  thou  hast  been  faithful  over  a  few  things  ;'  and  al- 
so, a  plentiful  remuneration  in  the  next  words, '  I  will  make  thee 
ruler  over  many  things  ;  enter  thou  into  the  joy  of  thy  Lord,' 
Mat.  xxv.  21.  So  that  he  that  is  faithful  in  a  little,  taketh  the 
best  course  to  become  ruler  of  much,  if  the  Lord  see  it  good  for 
him. 


The  Christian  Householder,  245 

THE  CHRISTIAN  HOUSEHOLDER, 

Joshua  xxiv.  15. 
As  for  me,  and  my  house,  we  will  serve  the  Lord, 

CHAP.  I. 

The  parts  of  the  text,  and  observations  thence  arising, 

THE  sum  of  these  words  is,  '  the  good  man's  godly  reso- 
lution,  to  serve  the  Lord  with  his  household.'  In  which  we  may 
observe  four  particulars  : 

1.  '  The  person  resolving,'  viz.  Joshua  ;  he  it  is  who  makes 
this  resolution. 

2.  '  The  order  of  his  resolution  ;'  first  himself  will  serve  the 
Lord,  and  then  his  house, 

3.  '  The  extent  of  his  resolution ;'  viz.  his  whole  house,  as 
for  me  and  my  house. 

4.  '  The  matter  resolved  on  ;'  and  this  is,  to  serve  God. 
Each  of  these  might  afford  us  a  distinct  point  of  doctrine  :  but 

I  shall  wave  them  all,  and  insist  upon  one,  which  as  it  comprehen- 
deth  the  main  scope  of  the  words,  so  it  best  suiteth  with  the  scope 
of  my  intention  in  this  discourse ;  which  is  to  press  all  parents, 
masters  and  governors  of  families,  to  a  constant  and  conscion- 
able  performance  of  holy  and  religious  duties,  in  and  with  their 
families. 

The  point  of  doctrine  is  this  : 

Observe.  '  It  is  a  duty  incumbent  upon  parents  and  masters 
of  families,  to  be  careful,  that  not  only  themselves,  but  all  un- 
der their  charge,  even  their  whole  household,  do  faithfully  serve 
the  Lord.' 

It  is  not  sufficient  for  governors  of  families  to  be  good  christians 
themselves,  but  they  ought  to  be  christian  governors :  it  is  not 
enough  to  be  themselves  religious,  but  they  must  train  up  all  un- 
der their  charge  in  the  knowledge  and  practice  of  religion.  And 
the  truth  is  ;  good  Christians  they  cannot  be,  who  are  not  chris- 
tian governors  :  he  hath  little  religion  himself,  that  doth  not  faith- 
fully propagate  it  in  his  family.  Thus  Joshua,  as  a  master  of  a 
family,  undertaketh  not  only  for  himself,  but  also  for  his  house- 
hold, that  he  with  them,  and  they  with  him,  should  serve  the 
Lord.  Yea,  and  in  all  ages  such  as  have  been  most  eminent  in 
grace,  have  been  most  exact  in  their  family-duties  :  witness  Abra- 
ham, the  father  of  the  faithful,  of  whom  God  himself  giveth  this 


£4£  The  Christian  Householder. 

testimony,  '  I  know  Abraham,  that  he  will  command  his  children 
and  his  household  after  him  that  they  shallkeept'  e  wayoftbe  Lord,' 
fyc.  Gen.  xviii.  19.  And  Jacob  his  grandchild  walking  in  the  steps 
of  his  father  Abraham,  was  not  content  at  Bethel  to  worship  God 
•sincerely  himself,  but  he  cbargetn  his  family  '  to  put  away  the 
strange  gods  wnich  were  among  them,  and  to  serve  the  true  God,' 
according  to  the  prescribed  rule  of  his  word  ;  Gen.  xxxv.  2.  Da- 
vid, though  he  was  a  King,  and  so  had  the  care  of  a  whole  king- 
dom upon  him,  yet  his  slate  affairs  was  no  privilege  to  exempt 
him  from  the  religious  ordering  and  governing  of  his  family  :  And, 
therefore,  he  professeth,  Psal.  ci.  '  That  he  would  walk  within 
his  house  with  a  perfect  heart,'  that  is,  '  sincerely  discharge  the 
duties  belonging  to  the  governor  of  an  house  :  yea,  under  the 
law,  we  find  that  the  fathers  amongst  the  Israelites  were  com- 
manded to  teach  their  children  tue  meaning  of  the  passover,  and  of 
the  feast  of  unleavened  bread. 

And.  that  we  may  not  think  this  a  legal  precept  abolished  in  the 
time  of  the  gospel,  the  apostle  giveth  a  general  charge  to  all  Chris- 
tian parents,  to  '  bring  up  their  children  in  the  nurture  and  admo- 
nition of  the  Lord,'  Eph.  vi.  4.  Yea,  by  the  practice  of  the  pri- 
mitive Christians  who  lived  in  the  days  of  the  apostles,  it  dot!)  ap- 
pear, that  so  soon  as  any  governor  of  a  family  was  converted, 
and  professed  the  Christian  faith,  he  still  engaged  his  family  to 
serve  God  :  it  is  said  of  Cornelius,  that  he  was  a  devout  man,  and 
one  that  feared  God  with  all  his  house,  Acts  x.  2.  And  it  is  re- 
corded of  Lydia  that  she  was  baptized  and  her  household,  Acts 
xvi.  15.  And  it  is  said  of  the  Jailor,  that  he  believed  in  God 
with  all  his  house.  Yea,  the  houses  of  the  faithful  in  the  primi- 
tive times  were  styled  churches,  Rom.  xvi.  5.  1  Cor.  xvi.  19. 
which  implieth,  that  their  private  families  were  so  piously  or- 
dered, and  instructed,  that  they  seemed  to  be  little  churches,  ra- 
ther than  ordinary  houses  ;  having  taken  up  Joshua's  resolution, 
As  for  me  and  my  house  we  will  serve  the  Lord. 

The  point  being  thus  proved  by  scripture  and  examples  ;  come 
we  now  to  the  reasons,  for  the  farther  confirmation  thereof. 


CHAP.  II. 

The  Reasons  of  the  Point. 

Reason  1 .  MAY  be  taken  from  the  command  of  God,  who 
hath  commanded  as  much,  saying,  Deut.  vi.  7.  '  Thou  shalt 
teach  my  laws  diligently  unto  thy  children,  and  shalt  talk  of 
them  when  thou  sitteth  in  thine  house,'  &c.  and  God  hath  mani- 
fested his  approbation  thereof,  by  commending  Abraham  *  for 


The  Christian  Householder.  247 

commanding  his  children,  and  household  to  keep  the  ways  of  the 
Lord,1  Gen.  xviii.  19.  So  that,  to  whomsoever  the  Lord  hath 
given  this  honour  to  make  him  a  father  of  children,  a  master  over 
servants,  a  governor  over  an  household,  of  them  he  re  quire  th  this 
duty,  to  teach  and  instruct  all  under  their  charge. 

Reason  2.  '  Every  man's  house  is  his  private  charge,  which  he 
must  oversee,  it  is  his  flock  which  he  must  attend.'  You  will  all 
acknowledge,  that  every  minister's  flock  is  his  charge,  and  that  it 
is  a  most  dreadful  thing  for  any  to  neglect  them.  And  have  no£ 
you  as  great  a  charge  of  your  family,  as  the  minister  hath  of  his 
flock?  yea,  doubtless,  I  dare  boldly  say,  that  every  parent,  and 
master  of  a  family  is  as  deeply  charged  with  the  souls  of  their  chil- 
dren, and  servants,  as  the  minister  is  with  the  souls  of  his  flock. 
If,  therefore,  your  children  and  servants  live  and  die  in  their  sins, 
through  your  negligence,  their  blood  will  be  required  at  your 
hands.  '  Yea,  let  all  parents  and  masters  of  families  know  and 
consider  that  those  children  and  servants,  who,  by  the  neglect  of 
their  duty  to  them,  shall  perish  in  their  sins,  will  curse  them  for 
ever  hereafter,  amongst  the  fiends,  and  damned  in  hell  j'  crying 
out,  '  zvoe  and  alas,  that  ever  we  were  born  of  such  irreligious 
parents  ;  and  served  such  wicked  and  ungodly  masters,  that  had 
no  care  of  the  salvation  of  our  souls  \  but  suffered  us  to  run 
headlong  into  these  everlasting  flames  !'  Oh  that  all  parents  and 
masters  of  families  would  seriously  consider  these  things,  and  in 
time  labour  to  prevent  them,  by  a  conscionable  discharge  of  the 
duties  belonging  to  their  places  and  relations  :  And  that  with  all 
speed,  while  it  is  day  :  '  the  night  cometh  when  no  man  can 
work.'  John  ix.  4. 

Reason  3. '  Justice  and  equity  requireth  this  at  your  hands  to  do 
your  utmost  endeavour  to  train  up  your  children  and  servants  in. 
the  fear  of  God,  and  to  instruct  them  in  the  ways  of  godliness  ;* 
that  as  they  help  you  in  many  things,  so  you  should  be  a  means  to- 
help  them  in  this  ;  that  as  God  of  his  goodness  hath  made  them 
your  children  and  servants,  so  you,  in  way  of  gratitude,  should 
strive  to  make  them  his  children  and  servants.  And  truly,  though 
you  feed  them  well,  and  clothe  them  well,  and  provide  well  for 
them;  yea,  and  teach  them  how  to  live  another  day,  to  live  a& 
men  ;  yet  if  you  teach  them  not  withal  the  fear  of  God  whereby 
they  may  live  as  Christians,  which  will  make  them  live  for  ever  ^ 
wherein  do  you  differ  from  heathenish  parents  &nd pagan  masters? 
for  even  they  will  not  be  wanting  in  the  former  things ;  which  the 
apostle  implieth,  where  he  saith,  He  that  provideth  not  for  his 
family,  is  worse  than  an  infidel,  1  Tim.  v.  3.  And,  if  you  go  no- 
further  ;  than  to  make  outward  provision  for  the  bodies  of  your 
children  and  servants,  you  are  no  better  than  infidels  and  hea- 
thens. 

And  therefore  how  doth  it  concern  you  who  are  parents,  and 


24B  The  Christian  Householder. 

masters  of  families,  to  have  a  special  care  of  the  souls  of  your  chil- 
dren and  servants,  by  a  conscionable  performance  of  holy  and  reli- 
gious duties  amongst  them  ;  as  praying,  reading,  catechising,  and 
the  like  ;  whereby  you  will  not  only  go  beyond  all  the  heathens 
in  the  world,  but  likewise  gain  an  hopeful  evidence  to  your  own 
souls,  of  the  truth  of  grace  in  you  ;  and  of  the  sincerity  of  your 
profession,  that  ye  are  Christians  indeed. 

Reason  4.  '  The  curse  of  God  hangs  over  those  families  in  which 
religious  duties  are  altogether  neglected  ;'  yea,  it  abideth  in  their 
houses  ;  as  the  wise  manexpresseth,  Prov.  iii.  33.  '  The  curse  of 
the  Lord  is  in  the  house  of  the  wicked.'  Howsoever  they  may 
seem  to  abound  and  flourish  in  all  worldly  wealth,  and  riches,  yet 
the  curse  of  God  is  upon  all  that  they  enjoy :  for,  as  the  Lord 
speaketh  by  his  prophet  Malachi,  Mai.  ii.  2.  '  He  will  curse  their 
blessings  ;'  that  is,  whatsoever,  outward  good  things  they  did  en- 
joy should  be  cursed  to  them,  whereupon  saith  Eliphaz,  in  Job, 
chap.  v.  3.  '  I  saw  him  taking  root,  but  I  cursed  his  habitation,' 
that  this,  '  I  saw  him  seemingly  settled  in  his  outward  prosperity, 
but,  by  the  eye  of  faith,  I  likewise  saw  a  curse  hanging  over  his 
house  and  family,  over  his  wealth  and  riches  !' 

Reason  5.  Another  reason  may  be  taken  '  from  the  manifold 
benefits  and  advantages  which  usually  follow  upon  a  conscionable 
performance  of  these  duties  of  family  religion.' 

1.  Religious  duties  conscientiously  performed  will  bring  down 
God's  blessing  upon  yourselves  and  your  relations ;  upon  your 
estate,  and  all  your  undertakings  :  As  God  blessed  Obed-eclom. 
and  all  his  household,  for  the  ark?s  sake,  so  questionless  will  the 
Lord  bless  those  families  wherein  holy  duties  are  faithfully  per- 
formed ;  for  '  godliness  is  profitable  unto  all  things,  having  the 
promise  of  the  life  that  now  is,  as  well  as  of  that  which  is  to  come.' 
1  Tim.  iv.  8.  whereupon  saith  the  wise  man,  Prov.  xiv.  11.'  The 
house  of  the  wicked  shall  be  overturned,  but  the  tabernacle  of 
the  upright  shall  flourish  :'  And,  therefore,  the  Psalmist  pronoun- 
ceth  them  blessed  who  thus  fear  the  Lord,  saying,  '  blessed  is  he 
that  feareth  the  Lord,  and  walketh  in  his  ways,  for  thou  shalt  eat 
the  labour  of  thine  hand  :  happy  shalt  thou  be,  and  it  shall  be 
well  with  thee,'  Psalm  exxviii.  1,  2,  3,  4.  How  then  can  such 
expect  a  blessing  from  God  either  upon  themselves,  or  upon  their 
relations,  or  upon  their  pains  and  endeavours,  who  do  not  setup 
God's  worship  in  their  houses,  seeing  it  is  that  whereby  God's 
blessing  is  entailed. 

2.  Those  children  and  servants  who  are  religiously  educated  and 
principled  in  their  youth,  are  likeliest  to  prove  comforts  to  their 
parents  and  masters.  O  what  a  comfort  must  it  needs  be  to  thee, 
who  art  a  master  of  a  family,  to  see  thy  household  (through  the 
blessing  of  God  on  thy  care  and  pains)  to  be  walking  heaven-  ward  ? 
yea,  when  thou  comest  to  lie  upon  thy  death-bed,  Oh  what  a  com- 


The  Christian  Householder.  249 

lort  will  it  then  be  to  thee,  that  thou  hast  good  ground  to  believe 
that  thy  children  are  God's  children,  and  the  servants  of  Jesus 
Christ;  thou  mayest  then,  with  stronger  confidence,  commend 
them  unto  God's  fatherly  care  and  protection,  and,  with  greater 
assurance,  expect  God's  blessing  upon  them  after  thy  death. 

3.  There  is  no  such  means  to  make  your  children  loving  and 
dutiful  unto  you,  and  your  servants  faithful  in  the  discharge  of 
their  duty,  as  to  instruct  them  in  the  principles  of  religion,  and 
to  plant  the  fear  of  God  in  their  hearts  :  in  which  respect  Solomon 
saith,  A  godly  so?i  maketh  a  glad  father,  viz,  by  his  dutiful  and 
respectful  carriage  towards  him.  And  that  servant  who  shall  find 
true  grace  either  first  wrought,  or  further  encreased  in  him  by  hb 
master's  means,  will  endeavour  with  the  utmost  of  his  power  to  do 
him  what  faithful  service  he  can,  in  way  of  thankfulness,  and  gra- 
titude. 

Sc  that,  if  parents  and  masters  of  families,  respect  either  that 
charge  God  hath  laid  upon  them,  whereof  they  are  to  give  an  ac- 
count to  him  at  the  great  day  ;  or  that  good  and  benefit  which 
themselves  may  reap  thereby  ;  they  will  see  good  and  just  ground^ 
to  be  diligent  and  constant  in  the  discharge  of  holy  and  religious 
duties  with  their  families. 

Reason  6.  Another  reason  may  be  taken  from  'the  manifold 
mischiefs  which  usually  follow,  and  accompany  the  neglect  of  fa- 
mily-duties.' 

1.  From  hence  comes  all  domestic  brawlings  and  contentions, 
hence  it  is  that  the  house  is  divided  against  itself ;  husband  against 
wife,  and  wife  against  husband  ;  master  against  servant,  and  ser- 
vant against  master;  parent  against  child,  and  child  against  pa- 
rent ;  which  would  be  prevented,  were  the  Lord  better  known,  and 
more  duly  worshipped  amongst  them  ;  for  where  God  is  served 
with  perfect  purity,  there  is  perfect  peace  ;  but  where  God  is  not 
served,  there  is  no  peace,  but  jars  and  contentions,  strife  and  de- 
bate ;  which  giveth  great  advantage  unto  Satan,  the  arch-enemy" 
of  mankind,  w  who  like  a  roaring  lion  walketh  about  continually, 
seeking  whom  he  may  devour,'  ]  Pet.  v.  8. 

2.  From  hence  it  is  that  the  magistrates  are  enforced  to  execute 
the  penalties  of  the  laws  upon  so  many  :  namely,  because  they  are 
not  religiously  educated,  but  suffered  to  have  their  wills  in  their 
youth;  which  appeareth from  the  sad  complaints  of  many  mal- 
efactors at  the  place  of  execution,  against  their  parents  and  mas- 
ters, for  their  careless  omission  of  their  duty  towards  them  :  say- 
ing, if  they  had  had  any  care  or  conscience  of  our  education,  if 
they  had  corrected  and  restrained  us  betimes  from  our  wicked 
courses,  we  had  never  come  to  this  dog's  death  and  shameful  end* 

3.  From  hence  it  is  that  so  many  families  are  so  dissolute  and 
profane,  abounding  with  all  manner  of  sin  and  wickedness :  as 
lying,  swearing,  sabbath-breaking,  drinking,  whoring,  and  the  like  ; 

32 


2.50  The  Christian  Householder. 

as  if  they  were  a  seminar}^  of  little  devils,  an  household  of  hellish 
fiends.  And  truly,  when  families  leave  God,  in  not  doing  the 
good  they  should ;  God  leaves  families,  to  do  the  evil  they 
should  not.  So  that  sin  hath  there  free  place,  where  God's  service 
hath  no  place:  and  sins  of  commission  do  usually  follow  sins  of  omis- 
sion, it  being  ordinary  with  God  to  punish  one  sin  with  another; 
to  punish  the  neglect  of  duty  with  the  committing  of  sin,  by  leav- 
ing men  so  to  themselves,  that  they  break  forth  into  the  commit- 
ting of  great  and  heinous  sins. — A  general  complaint  there  is 
in  these  days,  of  the  undutifulness  of  servants  ;  yea,  and  of  the 
loose  lewd  lives  of  both  in  many  families  ;  whereof  if  we  would 
search  the  true  ground  and  cause,  we  shall  find  it  rather  in  the  su- 
periors than  in  the  inferiors  :  for  howsoever  inferiors  cannot  be  ex- 
cused, yet  questionless  the  fault  is  chiefly  in  superiors  and  govern- 
ors ,•  because  they  are  careless  and  negligent  in  the  discharge  of 
their  duty  towards  them,  not  praying  with  them,  nor  catechising 
and  instructing  them,  as  they  should  :  for  where  religious  duties 
are  shut  out  of  any  family,  there  usually  the  door  is  set  wide  open 
to  looseness  and  profaneness. 

4.  The  neglect  of  religious  duties  in  thy  family,  will  make  thee 
guilty  of  murder,  even  of  soul-murder,  which  is  the  greatest  of 
all.  For  whereas  the  souls  as  well  as  the  bodies  of  thy  children, 
and  servants,  are  committed  to  thy  care  and  charge  ;  if  any  of  them 
should  perish  through  thy  default,  then  thou  art  deeply  guilty  of 
their  eternal  death  and  damnation,  and  their  blood  will  be  requi- 
red at  thy  hands  :  As  Jacob  was  accountable  to  Laban  for  the  loss 
of  every  lamb  or  sheep,  (at  his  hand  was  it  required)  so  is  every 
master  of  a  family  accountable  to  God,  for  every  soul  under  his 
roof:  if  any  of  them  perish  through  his  default,  God  will  require 
it  at  his  hands.  God  will  require  the  blood  of  thy  child,  the  blood 
of  thy  servants  at  thy  hand  one  day :  if  therefore,  you  would  be 
free  from  the  blood  of  your  children,  and  servants,  train  them  up 
in  the  fear  and  nurture  of  the  Lord ;  pray  for  them,  and  with 
them,  catechise  them,  &ic. 

The  point  being  thus  confirmed  by  scripture  and  reason,  come 
we  now  to  the  uses  thereof. 


CHAP.  IIJ. 

An  use  of  Reproof  to  all  Parents  and  Masters  of  Families,  who 
make  no  Conscience  of  Family -duties. 

Use  1.  SEEING  it  is  a  duty  incumbent  upon  all  parents,  and 
masters  of  families,  to  be  careful,  that  not  only  themselves,  but 
3^0  all  under  their  charge,  even  their  whole  family,  do  faithfully 


The  Christian  Householder.  251 

■serve  the  Lord ;  then  they  are  greatly  to  be  reproved,  who  are 
neither  careful  to  serve  God  themselves,  neither  take  they  any 
care  of  their  families  ;  but  as  there  is  no  fear  of  God  in  their 
hearts,  so  neither  is  there  any  fear  of  God  in  their  families.  Yea, 
instead  of  God's  service,  there  is  all  manner  of  wickedness  and 
profaneness  ;  so  that  their  houses  are  as  so  many  filthy  cages  of 
unclean  birds,  and  so  many  sties  of  all  manner  of  abominations  : 
Of  whose  houses  we  may  say  what  Solomon  said  of  the  harlofs 
house,  Prov.  vii.  27.  '  'tis  the  way  to  hell ;'  that  is,  the  high  and 
ready  way  unto  eternal  death  and  condemnation.  These  men 
howsoever  they  would  be  esteemed  good  masters  and  good  go- 
vernors, yet  are  they  far  from  such,  in  that  they  neglect  the  main 
duty  belonging  to  good  governors  ;  which  is,  to  take  care  of  the 
souls  of  those  under  their  charge,  and  not  willingly  suffer  all  man- 
ner of  wickedness,  and  profaneness,  to  rule  and  bear  sway  in  their 
families,  and  that  without  any  check  or  controul. 

I  dare  boldly  say,  it  were  much  better  for  a  man  to  put  his  child 
into  a  pest-house  than  into  such  a  family  ;  in  that  wickedness  is 
more  infectious  than  the  plague,  spreading  infinitely,  polluting 
every  one  it  comes  near  :  and  whereas  the  plague  and  pestilence 
can  but  kill  the  body,  the  contagion  of  sin  is  apt  to  destroy  both 
body  and  soul  ;  and  therefore  what  is  usually  written  upon  the 
doors  of  such  houses  as  are  visited  with  the  plague,  {Lord  have- 
mercy  upon  us)  may  far  better  be  written  upon  the  doors  of  such 
houses,  where,  through  the  ^neglect  of  family-duties,  sin  and  wick- 
edness doth  abound. 

I  know  there  are  very  many,  both  parents  and  masters,  who, 
having  provided  for  the  bodies  of  those  under  their  charge,  think 
they  have  sufficiently  discharged  their  duty  towards  them  :  but,  I 
would  demand  of  such,  if  their  care  be  only  to  provide  for  the  bo- 
dies of  their  children  and  servants,  what  do  they  more  to  them 
tiian  to  their  beasts  ?  If  they  only  clothe  them,  and  give  them  their 
Avages,  what  do  they  more  to  them  than  the  Turks  and  infidels 
(who  know  not  God)  do  to  their  children  and  servants  ?  if  their 
care  be  only  to  provide  for  them  an  earthly  inheritance,  without 
any  care  to  make  them  heirs  of  an  heavenly  inheritance,  what  do 
they  more  to  them  than  Jews  (xvho  are  ignorant  of  Christ  and  his 
gospel)  do  for  their  children  ? 

Let  such  know,  that  it  is  their  duty  to  provide  not  only  for  pe- 
rishing carcases,  but  also  for  the  immortal  souls  of  all  theirs.  And, 
kis  a  vain  and  foolish  imagination,  for  any  to  think  they  have  done 
their  duty,  when  they  have  apparelled,  nourished,  and  brought  up 
their  children  and  servants  to  be  wise,  and  rich,  in  this  world, 
considering  they  have  a  far  greater  account  to  make  before  God, 
for  their  souls  ;  of  which,  if  any  should  perish  through  their  negli- 
gence and  unfaithfulness:  How  dreadful  will  that  account  be  ?  Oh 
?yhat  answer  will  thev  be  able  to  make,  when  the  blood  of  their 


252  The  Christian  Householder. 

children,  and  servants'  souls,  shall  be  required  of  them  ?  Oh  how 
doleful  will  the  reckoning  be  1  sure  it  will  make  the  day  of  judg- 
ment a  terrible  day  to  many  of  them.  When  their  children  and 
servants  shall  upbraid  their  parents  and  masters,  saying, .'  Now 
alas,  we  must  to  the  pit,  and  we  have  you  to  blame  for  it  ;  your 
cursed  example,  and  lamentable  negligence,  has  brought  us  to  the 
pit.  We  never  saw  you  worship  God  in  your  closets,  or  in  your 
families  :  Ye  did  not  instruct,  us  in  the  way  of  the  Lord,  nor  train 
us  up  to  it,  and  now  we  are  indeed  ruined  and  damned  for  our 
sins  ;  but  our  blood  lies  at  your  doors,  who  might  have  done  much 
to  have  saved  us,  but  did  it  not.'  And,  on  the  other  hand,  how 
will  the  shrieks  of  parents  fill  every  ear  ;  saying,  '  I  have  damned 
myself.  I  have  damned  my  children,  I  have  damned  my  servants  : 
while  I  fed  their  bodies,  and  clothed  their  backs,  I  have  mined 
their  souls,  and  brought  double  damnation  on  myself.'  And  now  \ 
O  man,  hast  thou  a  charge  of  souls  to  answer  for,  and  dost  thou 
not  yet  bestir  thyself  for  them,  that  their  blood  be  not  found  in 
thy  skirts  ?  Wilt  thou  do  no  more  for  immortal  souls,  than  thou 
wilt  do  for  thy  beasts  that  perish  ?  O  miserable  families  without 
God  in  the  world,  that  are  without  family-prayer.  Oh!  that  ail 
parents,  masters,  and  governors,  would  seriously  think  and  me- 
ditate on  this  fearful  imprecation  of  the  prophet  Jeremiah,  against 
all  prayerless  families,  Jer.  x.  25.  that  so  they  may  dread  the 
omission  of  so  necessary  a  duty,  as  much  as  the  scorching  fire  of 
hell ;  for  what  is  hell  itself,  but  the  feeling  of  this  wrath  and  fury 
of  God  ? 


CHAP.  IV. 

A  second  Use  of  reproof  to  si-:ch,  who  are  only  Iriflers  in  Family, 
and  Religions  Duties. 

Use  2.  IS  it  so,  that  family  and  religious  duties,  arc,  and 
ought  to  be  performed  with  all  due  care  and  diligence,  as  a  duty 
commanded  by  the  authority  of  God,  Deut.  vi.  7.  'Thou  shaft 
teach  my  laws  diligently  unto  thy  children,  and  shalt  talk  of  them 
when  thou  sittest  in  thine  house,'  fee,  and  Psalm  cxix.  4.  '  Thou 
hast  commanded  us  to  keep  thy  precepts  diligently,'  and  Deut.  iv, 
9.  '  Only  take  heed  to  thyself,  and  keep  thy  snul  diligently,  lest 
ihou  forget  the  things  which  thine  eyes  have  seen,  and  lest  they 
depart  from  thy  heart  all  the  days  of  thy  life  :  but  teach  them  thy 
sons,  and  thy  sons5  'sons.'  How  greatly  then  are  such  to  be  re- 
proved, who  are  only  trifiers  in  this  matter  ? 

1.  Such  as  do  it  by  halves  and  parts. 

'■'--  Such  as  do  it  in  a  coldrife.  dead,  and  formal  manner. 


The  Christian  Householder.  253 

I.  Such  there  are,  as  do  it  only  by  halves  and  parts,  they  will 
neither  entirely  omit,  nor  will  they  entirely  perform  :  they  will  go. 
a  part  of  the  wajr  with  God,  but  not  the  whole. 

1 .  Some  there  are,  who  will,  it  may  be,  read  a  c:  apter  or  so  ; 
but  neither  prayer  nor  singing  of  praises  to  God  in  their  families, 
altho1  there  is  as  much  ground  for  the  one,  as  for  the  other.  Eph. 
vi,  18.  where  we  are  bid,  'Pray  always  with  ail  prayer  and  sup- 
plication in  the  Spirit.'  And,  we  indeed  ought  to  join  prayer  to 
reading,  for  the  light  of  God's  Spirit  to  understand  what  we  read, 
as  David,  Psalm  cxix.  18.  '  Open  mine  eyes,  that  I  may  see  the 
wonders  out  of  thy  law.'  And,  indeed,  praise  ought  not  to  be 
forgot,  and  is  ever  looked  on  as  comely  for  the  upright  in  heart. 
Psal.  xxxiii.  1.  And  to  this  purpose  is  that  exhortation  by  the 
Psalmist,  Psalm  lxvii.  5.  '  Let  the  people  praise  thee,  O  God  : 
let  all  the  people  praise  thee.'  And  then  see  what  follows,  ver. 
6.  '  Then  shall  the  earth  yield  her  increase  :  and  God,  even  our 
God,  shall  bless  us.'  And  Psalm  cl.  ult.  '  Let  every  thing  that 
hath  breath,  praise  the  Lorel  :  praise  ye  the  Lord.'  And  surely 
of  all  other  creatures,  men  are  most  bound  to  praise  God. 

2.  Others  there  are,  who  will,  it  may  be,  read,  or  sing,  or  so, 
but  no  prayer  in  their  families,  although  there  be  full  as  much 
ground  for  prayer,  as  for  the  other  duties  of  family  religion  :  both 
from  the  command  of  God,  and  oar  own  necessities.  No  less  can  be 
meant,  when  we  are  bid  '  pray  always  with  ail  prayer,'  Eph.  vi. 
18.  And,  1  Thess.  v.  17.  where  we  are  bid,  pray  without  ceasing. 
And,  truly,  if  prayer  be  not  joined  with  our  reading,  for  the  light 
of  God's  Spirit,  that  we  may  understand  what  we  read,  we  can 
but  expect  little  or  no  profit  or  advantage  by  it.  For,  '  nati u  ally 
we  understand  not  the  things  of  the  Spirit  of  God,  neither  can  we 
know  them  ;  because  they  are  spiritually  discerned,'  1  Cor.  ii.  14. 
And,  our  Saviour  expressly  tells  us,  John  xv.  5.  that  mihem  rut 
you  can  do  nothing.  That  is,  '  without  the  aid,  assistance,  and 
direction  of  the  Spirit,  we  can  perform  no  duty  in  a  right  manT 
ner.'  An  apostle  could  say,  '  we  are  not  sufficient  for  one  good 
thought,  2  Cor.  hi.  5.  but  all  our  sufficiency  is  of  God.' 

And  every  duty,  that  it  may  be  service  done  to  God,  must  be 
done  in  the  name  of  Christ  ;  for,  God  will  accept  of  no  service, 
but  what  is  offered  on  this  altar,  Col.  iii.  17.  And,  ;  whatsoever 
ye  do  in  word  or  in  deed,  do  all  in  the  name  of  the  Lorn  Jesus.5 
Yea,  Christ  is  the  only  way,  the  truth  and  the  life  :  And  no  man 
can  come  to  the  Father,  but  by  him,  John  iiv.  6.  ■  T  rough  him 
only  the  Jews  and  Gentiles  have  access  unto  the  Father,'  Eph. 
ii.  18. 

3.  Others  there  are,  who  will,  it  may  be,  perform  family  pray- 
er and  praise  in  the  evening,  and  none  in  the  morning.,  although 
there  are  full  as  much  ground  and  reason  for  the  one,  or,  for  the 
other  :  no  less  are  commended  unto  us,  by  the  morning  and  eve- 


554  The  Christian  Householder, 

ning  sacrifice  under  the  law,  which  we  find  given  in  command  to 
the  Jews,  Exod.  xxix.  31,  38,  39.  And  how  much  greater  reason 
have  we  now  under  the  gospel,  to  offer  up  unto  God  the  morning 
and  evening  sacrifice  of  prayer  and  praises.  And  to  the  same 
purpose,  is  that  of  the  Psalmist,  Psalm  xcii.  1,2.  '  It  is  a  good 
thing  to  give  thanks  unto  thy  name,  O  most  High  :  to  shew  forth 
thy  loving  kindness  in  the  morning  ;  and  thy  faithfulness  every 
night.'  Thus  it  is  a  duty,  which  ought  to  be  performed  daily  by 
every  family  and  person,  according  to  their  place  and  power,  as 
fit  occasion  is  offered,  both  morning  and  evening.  For,  the  Lord's 
mercies,  are  new  every  morning,  and  so  are  both  our  sins,  and  our 
wants  ;  and  therefore,  so  ought  our  application  to  God  be.  This 
was  the  firm  and  steady  resolution  of  the  Psalmist,  Psalm  lv.  17. 
1  Evening  and  morning  and  at  noon  will  I  pray,  and  cry  aloud  : 
and  he  shall  hear  my  voice.'  And,  Psalm  lix..  1<3.  '  But  I  will 
sing  of  thy  power  ;  yea,  I  will  sing  aloud  of  thy  mercy  in  the 
morning,'  occ. 

4.  Others  there  are,  who  very  seldom  worship  God  in  their  fa- 
milies ;  it  may  be,  once  in  a  week,  as  on  the  Sabbath-evening,  a 
littlo  of  prayer  or  so  ;  and  no  more  until  the  next  Lord's  day. 
Although  every  day  affords  new  grounds  and  reasons  for  it ;  both 
from  the  command  of  God,  and  our  own  necessities  ;  which  were 
already  proved  from  scripture,  and  example.  Yea,  I  dare  boldly 
say,  that  such  as  confine  alt  their  religion  to  the  Sabbath,  they  do 
never  keep  the  Sabbath  duly.  But  alas,  it  is  the  practice  of  too 
man^  professing  Christians  in  these  days  :  But,  in  vain,  do  such 
profess  the  name  of  good  Christians,  who  confine  all  their  reli- 
gion So  the  Sabbath,  or  to  times  of  troubles  and  afflictions  in  their 
families  :  winch,  alas,  is  the  practice  of  too  many,  who  profess 
the  Christian  name. 

Yea,  all  such  who  deal  thus  in  family  and  religious  duties,  by  cut* 
;  and  carving,  taking  and  leaving  as  they  see  meet,  are  undoubt- 
edly trifJe'rs :  and  are  to  be  accounted  contemners  of  the  Lord's 
authority.  For,  assuredly  if  it  were  out  of  regard  to  the  Lord's 
imand,  that  made  them  careful  of  one  part,  the  same  would 
make  them  careful  to  perform  all  the  other  parts.  For  the  whole 
commands  of  God  is  a  chain  of  holy  precepts  ;  and  if  one  link  of 
a  ghain  is  broken,  you  may  say,  the  whole  chain  is  broken  :  Yea, 
life  whole  law  of  the  Lord  is  knit  together,  and  all  the  parts  of  it 
are  subservient  to  each  other :  And,  it  is  remarkably  so  with  re- 
spect co  farailj  -religion.  And  surely,  such  as  disjoin  what  the  Lord 
hath  joined  together,  they  are  faulty:  yea,  such  lie  under  that 
heavy  curse  that  is  pronounced  by  the  Prophet  Jeremiah,  Jer. 
xlviii,  10.  '  Agasjhst  such  as  do  the  work  of  the  Lord  deceitfully ;' 
or  negligently,  as  it  is  rendered  in  the  margin. 

II.  Such  as  do  it  in  a  coldrife,  dead,  and  formal  manner :  Yea, 
sisch  there  are  who  onlvmake  the  fashion,  at  least,  of  attending 


The  Christian  Householder.  253 

all  the  duties  of  religious  worship,  but,  with  such  faintness,  cold- 
ness and  indifferency,  as  counting  it  rather  a  burden,  than  their 
choice  and  delight :  Yea,  they  manage  it  as  a  hard  task,  or  as  they 
were  asleep,  taking  no  pleasure  in  it.  They  only  please  themselves 
with  the  mere  performance  of  religious  duties,  without  considering 
how  they  are  performed-:  Yea,  they  can  scarce  tell  what  advan- 
tage they  make  of  it.  But,  let  such,  I  say,  look  with  trembling 
into  the  state  and  condition  of  such  lukewarm  professors,  Rev.  iii. 
16.  'So  then,  because  thou  art  lukewarm,  and  neither  cold  nor 
hot ;  I  will  spue  thee  out  of  my  mouth.'  Yea,  is  it  not  from  hence, 
that  so  many  are  only  dwarfs  and  babes  in  grace,  even  from  their 
coldness  and  indifferency  in  holy  and  religious  duties  ? 

Yea,  some  there  are,  who  count  the  hours  they  spend  in  thels 
families  in  religious  duties,  to  be  the  longest  hours  of  the  day: 
hence,  when  duty  is  over,  they  are  like  men  eased  of  a  burden  ; 
yea,  the  Lord's  day  is  the  longest  day  of  all  the  week  with  many ; 
and  therefore,  they  will  sleep  longer  that  morning,  and  go  sooner 
to  bed  that  night  than  ordinarily  they  do ;  for  their  heart  say  with- 
in them,  '  When  will  the  Sabbath  be  gone,'  fyc.  Amos  viii.  5- 
Thus  they  have  no  heart  to  the  work,  although  the  clear  command 
is  to  be  'fervent  in  spirit,  serving  the  Lord,'  Rom.  xii.  12.  Yea, 
'  he  is  only  a  rewarder  of  them  that  diligently  seek  him,'  Heb.  xi. 
6.  And  '  in  keeping  of  God's  commands,  there  is  a  great  re- 
ward,' Psalm  xix.  11.  Yea,  he  is  good  to  the  soul  that  seeks  him  ; 
and  to  them  that  wait  for  him,  will  '  he  appear  the  second  time 
without  sin  unto  salvation,'  Heb.  ix.  ult.  But  let  such  take  heed, 
who  thus  offer  the  Lord  a  carcase,  a  form,  and  a  shadow,  without 
a  substance  :  Let  such,  I  say,  look  with  trembling  and  astonish- 
ment, to  that  word  of  the  Prophet  Malachi,  '  Cursed  be  the 
deceiver,  that  hath  in  his  flock  a  male  ;  and  voweth  and  sacrificeth 
to  the  Lord  a  corrupt  thing,'  MaL  i.  ult. 


An  Exhortation  unto  all  Parents  and  Masters  of  Families, iomafee 
Conscience  of  Family  and  Religious  Duties. 

Use  3.  LET  the  third  Use  be  an  use  of  exhortation,  to  stir 
up  all  Christian  parents,  and  masters  of  families,  to  be  careful, 
that  their  whole  house  do  faithfully  serve  the  Lord,  as  well  as 
themselves  ;  that  they  take  up  Joshua's  resolution,  As  for  me  and 
my  house,  we  will  serve  the  Lord.  As  you  would  not  be  guilty  oi° 
the  body  and  blood  of  your  children,  and  servants'  souls  ;  and  as 
you  would  not  have  them  cry  out  against  you  in  everlasting  fire,. 


§5£  The  Christian  Householder, 

see  that  you  bring  them  up  in  the  fear  and  admonition  of  the  Lord* 
And  to  this  cad  : 

Oh  !  let  religion  be  in  your  families,  not  as  a  matter  of  small 
importance,  only  to  be  minded  by  the  bye,  or  at  leisure  hours, 
when  the  world  will  give  you  leave  ;  but  let  it  be  the  tending  bu- 
siness of  the  house.  O  let  your  houses  be  nurseries  for  the  church 
of  God.  Yea,  let  it  be  said  of  your  houses,  as  that  of  the  Psal- 
mist, Psalm  Ixsxvii.  5,  Thai  this  man  and  that  man  was  born  there. 
And,  if  you  would  that  your  children  should  bless  you,  that  your 
servants  should  bless  ydu?  Oh!  then  set  up  religion  and  piety  in 
your  families.  And,  as  ever  you  would  be  blessed,  or  be  a  bles- 
sing to  them  ;  let  your  hearts  and  your  houses  be  the  temples  of 
the  living  God,  iti  which  bis  worship  may  be  duly  performed. 

Yea,  every  parent,  master  and  governor,  should  be  that  in  the 
body  politic  of  'us  own  house,  which  the  Heart  is  in  the  natural  body 
of  man;  as  it  communicatetb  life  and  vital  spirits  to  the  rest  of  the 
members :  so  must  the  master  of  the  household  endeavour  to  impart 
the  spiritual  life  of  grace,  to  all  that  are  members  of  his  body  po- 
litic ;  and  his  house,  by  a  constant  conscionable  performance  of 
holy  and  religious  duties  there  ;  and  this  would  make  it  a  little 
church:  For,  the  maintaining  the  worship  of  God,  makes  every 
house  to  become  a  sanctuary,  an  house  of  God.  Hence,  divers  pious 
governors  in  the  New  Testament,  are  said  to  have  churches  in  their 
nouses:  as  Philemon,  verse  2.  and  1  Cor.  xvi.  19.  Aquila  and 
Prisciila,  and  Nimphas,  Col.  iv.  15.  all  whose  houses  were  called 
churches  ;  as  in  respect  of  the  saints  in  their  houses,  so,  in  respect 
of  the  worship  of  God  among  them.  Oh  what  an  honour  will 
this  be  to  us,  when,  upon  this  account,  our  habitations  shall  be 
called  rather  churches,  than  private  houses!  temples  of  Godfather 
than  the  dwellings  of  men  !  But, 

For  die  more  profitable  pressing  of  this  Use;  I  shall  shew  you 
what  be  the  duties  and  services,  which  are  especially  required  of 
parents  and  ma;  ters  of  families,  in  reference  to  those  under  their 
charge- 


CHAP.  VI. 

Of  Fc:jnily-Pr«y<' r,  villi  quickening  Motives  thereunto. 

PRAYER,  which  is  the  principal  part  of  the  service  of  God 
in  all  families,  and  therefore  ought  to  be  performed  by  the  gover- 
nors of  them  ;  who.  as  he  is  king  to  govern  his  family,  so,  a  priest 
to  "ofier  up  a  morning  and  evening  sacrifice  of  prayer  and  praise 
unto  God,  iri  and  with  his  family.  This  we  find  commanded  to 
n_s  m  the  practice  of  thq  patriarchs,  who,  wdicn  they  removed  to 


iTke  Christian  Householder.  &$$ 

any  place,  they  builded  an  altar,  where  God  was  to  be  called 
upon  by  the  whole  family.  This  did  Abraham,  Isaac,  and  Jacob, 
David,  though  a  king,  yet  prayed  with  his  household,  as  their 
governor  ;  for  it  is  recorded  of  him,  2  Sam.  vi.  1 8.  that  '  having 
offered  burnt-offerings,  and  peace-offerings  before  the  Lord,  he 
returned  to  bless  his  household  f  that  is,  say  expositors,  '  to  bless 
God  with  his  family  ;  and  beg  God's  blessing  on  them.' 

In  the  New  Testament,  the  apostle  writing  to  masters  of  fami- 
lies concerning  their  duties,  adjoineth  this,  Continue  in  prayer,  Col. 
iv.  2>  implying  it  to  be  one  special  duty  incumbent  on  them,  to  bci 
constant  u\  family -prayer.  Of  Cornelius  it  is  said,  Acts  x.  2.  that 
4  he  was  one  who  feared  God  with  all  his  house ;  which  gave 
much  alms  to  the  people,  and  prayed  to  God  always  ;'  which  im- 
plieth,  that  he  prayed  daily  with  his  family.  These  example? 
are  recorded  by  the  Holy  Ghost,  as  copies  for  us  to  write  after. 

But  for  your  full  conviction  of  that  obligation,  which  lies  upon 
you,  for  the  performance  of  this  duty ;  let  the  following  argu- 
ments be  duly  weighed. 

Argument  1.  The  first  argument  shall  be  drawn  '  from  that  trust 
that  is  committed  unto  governors  of  families  :'  Here  observe, 

1.  '  That  governors  of  families  are  intrusted  with  the  souls, 
and  with  the  religion  of  their  families  ;'  not,  that  they  may  pre- 
scribe unto  them,  or  impose  upon  them  what  way  of  religion  they 
please ;  or,  that  inferiors  may  be  excused,  by  the  errors  or 
neglect  of  the  superiors  ;  but,  it  is  committed  to  their  care ;  and 
they  have  received  a  charge  from  the  Lord,  to  look  diligently  to 
all  that  are  under  them,  that  they  duly  worship  God,  observe 
his  ordinances,  and  keep  his  statutes. 

That  there  is  such  a  care  incumbent  on  them,  is  evident  from 
what  God  himself  commands  under  the  law :  the  master  of  the 
family  was,  by  the  appointment  of  God,  '  to  look  to  the  circum- 
cising of  all  the  males  of  his  house,  both  those  that  were  born  m 
his  house ;  and  those  that  were  bought  with  money.'  In  the  fourth 
commandment,  the  master  of  the  family  is  charged,  not  only  to 
keep  the  Sabbath  in  his  own  person,  but  look  to  his  family  also. 
'  Thou  shalt  do  no  work  therein  ;'  that  is  not  all,  '  nor  thy  son, 
nor  thy  daughter,  nor  thy  man-servant,  nor  thy  maid-servant,'  &zc. 
Exod.  xx.  10.  Suitable  to  this  charge,  is  the  care  and  holy  reso- 
lution of  Joshua  in  the  text,  '  I  and  my  house  will  serve  the  Lord. 
Chuse  ye  whom  ye  will  serve,1  saith  he  to  the  rest  of  the  people, 
*  I  have  not  so  much  to  do  with  that :  But  as  for  me  and  my  house,5 
I  must,  and  will  look  to  that,  '  we  will  serve  the  Lord.'  Hence, 
this  first  thing  appears  that  governors  of  families,  are  to  take  care 
of  the  religion;  and  therefore,  of  the  souls  of  their  families.* 
When  a  child  is  brought  forth,  when  a  servant  is  brought  into 
thine  house,  God  says  to  thee,  as  the  man  in  the  Prophet's  pa- 
table,  1  Kings  xx,  39.  Keep  this  man,  Look  to  this  child,  look 

33 


■258  The  Christian  Householder. 

to  this  servant,  look  to  tlieir  souls,  if  they  miscarry,  or  be  lost 
through  thy  neglect :  '  thy  life  shall  go  for  their  lives ;  and  thy 
soul  for  their  souls  :'  and  so  shall  thy  judgment  be. 

2.  Governors  of  families  have  never  faithfully  discharged  their 
trust,  till  they  have  used  all  means  which  God  hath  appointed, 
that  may  be  for  the  advantage  of  the  souls  under  their  charge,  and 
the  furtherance  of  them  in  religion.  If  there  be  any  thing  you 
might  have  done  that  you  have  neglected,  you  are  therein  un- 
faithful. 

3.  Their  joining  in  prayer  with  their  families  is  according  to 
God's  appointment,  and  of  great  advantage  to  souls. 

1.  'Joint  prayer  is,  an  ordinance  of  God.''  Thus  much  is 
hinted  clearly  enough  in  that  form  of  prayer  which  Christ  taught 
his  disciples  which  runs  in  the  plural  number,.  Our  Father, — 
Give  us  this  day  our  daily  bread ;  and  from  the  practice  of  the 
primitive  Christians. 

Now,  if  Christians  in  general,  such  as  were  not  of  the  same 
family,  are,  by  God's  appointment,  to  join  in  prayer,  then  much 
more  Christians  of'the  same  family.  Conjunction  in  the  same  fa- 
mily-relation, cannot  hinder  or  discharge  from  any  part  of  Chris- 
tian communion.  Families^  as  well  as  greater  assemblies,  should 
not  forget  their  joint  -prayers. 

2.  '  Conjunction  in  prayer,  as  it  is  God's  ordinance,  so  it  is  of 
great  advantage  to  souls.'  The  joint- prayers  of  the  several  per- 
sons in  a  family,  are  more  acceptable  to  God,  and  more  prevalent 
with  him,  than  the  prayers  of  the  same  persons  apart. 

There  is  the  same  reason  for  the  prevalency  of  the  joint-prayers 
of  Christians  of  the  same  family,,  as  of  the  joint- prayers  of  Chris- 
tians not  of  the  same  family,  of  the  same  city,  or  town,  or  county. 
Now  we  find  in  scripture,  from  the  practice  of  the  people  of  God, 
that  this  was  iheir  concurrent  judgment,  that  their  coming  together 
to  piay  would  prevail  more  with  God  than  their  praying  apart,  as 
Acts  xii.  12.  before  mentioned,  many  were  gathered  together  in 
Marifs  house  praying  for  Peter.  If  it  had  been  all  one,  as  to  the 
probability  of  the  success  :  if  the  Lord  had  been  as  likely  to  have 
been  prevailed  with  for  Peter's  enlargement,  by  their  separate,  as 
by  their  joiv.l-pr ay ers,  they  would  never  have  run  that  hazard  as 
they  did,  by  tlieir  coming  together ;  they  knew  well  enough  what 
danger  it  would  have  been,  had  they  been  taken  praying.  Many 
instances  might  be  brought  of  the  like  practice  of  Christians  in  all 
ages,  who,  especially  in  cases  of  great  exigencies  and  necessities 
did  thus  assemble  :  whence  is  a  clear  foundation  of  this  argument, 
'  That  way  of  prayer  which  the  people  of  God  did  chuse,  and  be- 
take themselves  to  in  cases  of  any  special  exigencies,  that  was,  in 
their  judgment,  the  mest  acceptable  and  prevailing.'  But  joint- 
prayer  is  such  in  the  case  of  greater  societies,  and  therefore  also, 
in  the  less.  ' ' 


The  Christian  Householder.  25S 

Besides,  joint- prayer  will  be  of  this  advantage, ( it  will  be  a  great 
help  to  those  that  are  less  able  to  teach  them  to  pray  apart.'  Go- 
vernors should  teach  theirs  to  pray,  as  Christ  taught  his  disciples. 
And  how  should  they  teach  them  ?  By  instruction  only.  We  may 
learn  more  of  the  skill  and  spirit  of  prayer,  by  a  few  instructions 
exemplified,  than  by  multitudes  of  counsels  alone.  Tne  nurse 
teaches  the  child  to  speak  by  speaking  in  its  hearing.  By  this 
Christian  practice  we  shall  suggest  matter  of  prayer  to  them,  put 
words  into  their  mouths,  yea,  kindle  desires  in  their  hearts.  Who 
that  hath  any  experience  knows  not,  how  our  affectionate  enlarge- 
ments, and  importunate  pleadings,  and  wrestlings  with  God  in 
prayer,  do  often  warm  and  enlarge  the  hearts  of  those  that  join 
with  us. 

Argument  2.  '  It  is  the  will  of  God  that  Christians  should  take 
and  improve  all  opportunities,  advantages  and  occasions  of  pray- 
er.' This  proposition,  if  it  need  proof  is  sufficiently  evident  from 
1  Tim.  ii.  8.  /  will  that  men  pray  every  where  :  omnimodam  preca- 
tionem.  A  Lapid  :  and  Eph.  vi.  IS.  praying  always  with  all  prayer. 
4  Always?  or  as  it  is  in  the  Greek,  on  every  opportunity,  zcith  all 
prayer,  with  all  manner  of  prayer  ;  in  public,  in  private,  in  secret, 
alone,  together,  as  opportunity  is  offered,  and  occasion  requires. 
Now,  have  not  governors  of  families,  as  such,  special  opportuni- 
ties for  joint-prayer  ?  Their  cohabitation,  upon  which  they  may- 
meet  more  easily  and  frequently  than  those  that  live  at  a  greater 
distance  ;  their  authority,  by  virtue  whereof  they  may  command 
the  attendance  of  their  families,  puts  opportunity  into  their  hands. 

And  have  they  not  also,  as  such,  special  occasions  of  joining  in 
prayer  ?  There  are  family-mercies  which  they  are  jointly  con- 
cerned to  pray  for  when  wTanted,  and  to  acknowledge  when  re- 
ceived :  There  are  family-afflictions  and  crosses,  which  they  are 
m  common  concerned  to  pray  against :  There  are  family-sins, 
which  call  for  joint-confessions  and  humiliations.  Those  that 
have  sinned  together,  or  suffer  together,  or  are  sharers  in  the 
same  common  mercies,  ought  also  to  join  together  in  the  same 
confessions,  petitions,  and  thanksgivings. 

Argument  3.  '  From  the  example  of  Christ,'  who  not  only 
taught  his  family  to  pray,  but  prayed  with  them.  His  disciples 
were  his  family.  The  passover  was  to  be  eaten  by  the  several 
families  apart,  a  lamb  for  a  family.  And  if  you  would  know  who 
are  Chrises  family,  enquire  widi  whom  he  eat  the  passover,  these 
are  his  disciples,  and  with  these  he  prayed  ;  '  As  he  was  alone 
praying,  his  disciples  were  with  him,'  Luke  ix.  18.  But  how  was 
he  alone  when  his  disciples  were  with  him  ?  The  meaning  only  is,  he 
was  withdrawn  from  the  multitude ;  he  and  his  disciples  were 
privately  together  and  with  them  he  prays. 

Now  to  sum  up  all  together  :  if  the  example  of  Christ  be  obli- 
ging to  his  followers  ;  if  governors  of  families  have  opportunities 


£60  The  Christian  Householder. 

and  occasion  of  joining  in  prayer  with  them  ;  and  it  be  the  will 
of  God  that  they  take  and  improve  all  opportunities  and  oc- 
casions of  praying  :  if  governors  of  families  be  intrusted  with  the 
souls  of  their  families,  and  this  trust  cannot  be  discharged  where 
this  exercise  is  neglected,  then  must  it  be  acknowledged,  '  that  it 
is  a  duty  incumbent  on  them  from  the  Lord ;  and  that  they  sin 
against  God,  who  do  make  no  conscience  of  it.' 

To  what  hath  been  said,  let  me  farther  add  these  two  things. 

1.  Consider  the  manifold  benefits  which  usually  follow  and  ac- 
company this  family-prayer. 

1.  '  It  is  a  sanctifying  ordinance  ;'  thereby  the  husband  is  sanc- 
tified to  the  wife,  and  the  wife  to  the  husband,  so  that  they  prove 
blessings  and  comforts  to  each  other.  Children  likewise  are  bles- 
sed and  sanctified  to  their  parents,  and  servants  to  their  masters  ; 
yea,  family-prayer  produceth  God's  blessing  upon  their  callings 
and  enjoyments,  upon  their  losses  and  crosses,  both  are  thereby 
blessed  and  sanctified  unto  them. 

2.  '  Family -prayer,  as  it  is  a  sanctifying  ordinance,  so  it  is  a 
seasoning  ordinance.'  It  seasons  the  whole  house  with  the  fear  of 
God.  It  is  recorded  of  Cornelius,  that  he  was  a  '  devout  man,  one 
that  feared  God  zoith  all  his  house,  who  prayed  to  God  always.1 
His  constant  course  of  praying  with  his  family,  questionless  did 
season  his  whole  house  with  the  fear  of  God.  As  prayerless  fa- 
milies are  for  the  most  part  destitute  of  the  fear  of  God  ;  so  in 
those  families  where  a  constant  course  of  praying  is  kept  up,  there 
the  hearts  of  many  are  seasoned  with  the  fear  of  God.  As  Abra- 
ham wras  a  praying  master,  so  he  had  praying  servants,  Gen.  xxiv. 
1 1.  for  inferiors  are  very  apt  to  write  after  the  copy  of  their  su- 
periors, and  to  follow  their  example.  Thus,  by  a  praying  mas- 
ter, children  and  servants  are  taught  to  pray. 

3.  '  Family  prayer  is  a  special  preservative  against  common 
calamities  ;'  Polanus  in  his  Syntagm,  relateth  how  in  the  year  1 584 
'  there  was  such  a  terrible  earthquake,  that  overthrew  all  the  hou- 
ses in  a  whole  town  in  Switzerland,  save  one  ;  wherein  the  master 
of  the  family  was  at  the  same  time  praying  with  his  wife,  children., 
and  servants.'  If  God  doth  not  preserve  praying  families  from 
those  common  judgments  and  calamities,  that  befal  others  ;  yet, 
he  will  so  sanctify  these  calamities  unto  them,  that  they  shall  turn 
to  their  good ;  according  to  that  gracious  promise,  '  All  things 
shall  work  together  for  good,  to  them  that  love  God,'  Rom.  viii. 
28.  Let  no  business  then  whatsoever,  occasion  the  omitting  ei- 
ther of  morning  or  evening  prayer.  For  what  business  can  be  of 
greater  importance,  thanthe  serving  of  God,  upon  whose  blessing 
depends  the  good  and  ill  success  of  all  our  affairs  ?  How  can  that 
master  expect  a  blessing  from  God  upon  his  daily  labours,  who 
omits  either  morning  or  evening  prayer  ?  For  as  God  is  the  Foun- 


The  Christian  Householder.  261 

tain  of  all  blessing,  so,  prayer  is  the  means  he  hath  sanctified  for 
the  obtaining  of  it. 

Say  not,  thou  art  willing  to  pray  with  thy  family,  but  knowest 
jiot  how  to  express  thyself  in  apt  words. 

As  frequent  use  in  other  things,  maketh  men  perfect  therein, 
so,  accustom  thyself  to  pray  in  thy  closet ;  and  thereby  thou  wilt 
be  enabled  to  pray  with  thy  family.  Rather  than  thou  shouldest 
altogether  forbear  praying  in  and  with  thy  family,  out  of  a  conceit 
of  thy  inability  thereunto,  I  would  advise  thee  for  a  while,  to  read 
a  prayer  out  of  a  book,  till  thou  hast  a  confidence  to  pray  in  thy 
family  without  one. 

4.  Consider  the  manifold  mischiefs  that  usually  follow  and  ac- 
company the  neglect  of  family -prayer.     As, 

1 .  '  Neglect  of  family-prayer,  is  usually  accompanied  with  the 
neglect  of  all  other  religious  duties ;'  which  is  found  true  by  sad 
experience  :  For,  whoever  heard,  that  the  scriptures  were  read, 
or  catechising  used  in  any  family  where  prayer  was  omitted  ?  So 
that,  prayerless  houses  are  as  sepulchres,  wherein  all  religion  lies 
buried. 

2.  'Neglect  of  family-prayer,  exposeth  the  whole  household  to 
the  wrath  and  fury  of  God;'  as  the  prophet  Jeremiah  implieth, 
where  he  saith,  '  Pour  out  thy  fury  upon  the  heathen  that  know 
thee  not ;  and  upon  the  families  that  call  not  upon  thy  name,'  Jer. 
x.  25.  where  by  the  fury  of  God,  is  meant, '  his  wrath  in  the  high- 
est degree,  his  anger  boiled  up  to  the  height.  Oh !  who  can  abide 
this  scalding  wrath  ?  And,  by  pouring  out  God? s  fury,  is  meant, 
God's  inflicting  his  fierce  wrath  in  the  greatest  measure,  in  the 
highest  degree.'  The  words,  though  they  are  set  down  in  form  of 
a  prayer,  yet,  they  are  a  prediction  (as  well  as  a  petition)  of  God's 
dreadful  wrath  and  fury,  to  be  undoubtedly  inflicted  upon  all 
prayerless  families.  For,  the  Prophet  put  up  this  prayer  unto 
(Jrod  as  foreseeing  the  certain  ruin  and  destruction  of  such  families 
as  called  not  upon  the  name  of  the  Lord  :  He  knew  that  God 
would  assuredly  pour  out  his  fury  upon  their  families,  who  did  not 
pour  out  their  souls  to  him  in  prayer. 

Oh  then,  in  what  a  desperate  danger  are  many  families  now-a- 
days  in  which  there  is  no  praying,  or  very  little  ?  it  may  be,  once 
in  a  week,  as  on  the  Lord's  day  evening  ;  which  is  the  practice  of 
too,  too  many  professing  Christians  in  these  days  ;  wl  o  make  a 
profession  of  religion,  yet,  very  seldom  pray  with  their  families, 
whose  very  practise  doth  condemn  them  ;  for,  if  family '-pray er  be 
not  a  duty  incumbent  upon  them,  Why  do  they  perform  it  some- 
times ?  if  it  be  a  duty,  Why  do  they  perform  it  so  seldom  ?  Surely 
for  people  not  to  practise,  what  they  know  to  be  their  duty,  must 
needs  prove  an  aggravation,  both  of  their  sins  and  punishments. 

Yet,  alas,  How  is  this  duty  little  or  not  at  all  regarded  by  many  ? 
Oh  how  many  prayerless  families  arc  there  to  be  found  in  this  na  ■ 


262  The  Christian  Householder. 

tion  ?  who  live,  as  if  there  were  no  God  to  serve,  no  soul  to  save, 
no  hell  to  be  feared,  no  heaven  to  be  enjoyed.  I  cannot  but  much 
wonder,  how  such  can  eat  and  drink  with  delight  ?  or,  how  they 
can  lie  down  in  peace,  seeing  they  are  liable  every  moment  to  the 
pouring  forth  of  God's  fierce  wrath  and  fiery  indignation,  which 
they  know  not  how  suddenly  may  seize  upon  them  ?  Well  may 
that  inscription  be  set  upon  their  houses,  which  is  usually  put  upon 
the  houses  visited  with  the  plague,  Lord  have  mercy  on  us  ;  for, 
surely  the  plague  of  God  is  not  far  from  them, 

Oh  think  of  this,  all  ye  parents  and  governors,  who  make 
little  or  no  conscience  of  praying  in  and  with  your  families ;  con- 
sider it  well,  and  lay  it  to  heart :  and  thereupon  resolve  for  the 
future,  wit  \  the  assistance  of  God's  grace  to  set  upon,  and  keep 
up  a  constant  course  of  family  worship  :  thus,  shall  you  make  your 
houses  Bethels,  houses  of  God,  and  little  churches  :  Yea,  thereby, 
you  shall  not  only  prevent  God's  fierce  wrath  and  fury  from  (ail- 
ing upon  yourselves  and  family;  but  likewise,  procure  God's  fa- 
vour, both  towards  yourselves  and  dear  relations.  In  a  word,  to 
conclude  this  point,  O  ye  parents  and  masters  of  families,  as  you 
would  discharge  your  duty  to  God,  and  man,  as  you  would  employ 
your  talents,  improve  your  gifts,  increase  your  graces,  exalt  the 
name  of  God,  prove  a  blessing  to  your  family;  and  at  last  give 
up  your  account  with  joy  and  comfort ;  I  beseech  every  one  of 
you,  to  take  up  Joshua's  resolution,  '  As  for  me  and  my  house, 
we  will  serve  the  Lord.' 


Of  reading  the  holy   Scriptures  in  Families,  with  quickening  Mo- 
tives thereunto. 

II.  ANOTHER  duty  incumbent  upon  parents  and  masters 
of  families,  is,  '  frequently  to  read  the  holy  scriptures,  or  cause 
them  to  be  read  in  and  with  their  families.'  Though  this  be  a 
different  exercise  from  the  former  prayer,  yet,  they  do  mutu- 
ally help  one  another  ;  and  therefore  are  fit  to  be  joined  together. 
We  read  how  the  priests  under  the  law,  were  daily  to  light  the 
lamps,  and  to  burn  incense,  Exod.  xxx.  7,  8.  As  the  lamp  sig- 
nified the  word  of  God,  so,  the  incense  signified  prayer.  And,  as 
the  lamp  was  daily  to  be  lighted,  and  the  incense  daily  to  be  burn- 
ed ;  so,  we  are  thereby  taught  daily  to  join  the  word  and  prayer 
together :  for,  as  the  apostle  speaketh,  1  Tim.  iv.  5.  'By  the 
word  and  prayer,  every  thing  is  sanctified.'  Yea,  this  duty  of 
reading  the  word,  we  find  given  in  command  unto  householders 
under  the  law ;  for,  saith  the  Lord,  '  Ye  shall  lay  up  my  words,' 


The  Christian  Householder,  263 

^meaning  the  words  of  the  law)  '  in  your  heart,  and  in  your  soul. 
And  yet  shall  teach  them  your  children,  speaking  of  them  when 
thou  sittest  in  thine  house  ;  when  thou  liest  down,  and  when  thou 
risest  up  :'  which  implieth,  a  diligent  reading  of  the  word  in  their 
houses.  Yea,  the  old  people  of  the  Jews,  were  so  diligent  in 
teaching  their  children  the  word  of  God,  that  Zosephus  saith, 
Every  one  of  our  people  being  asked  concerning  the  laws,  re- 
hearseth  them  more  easily  than  his  own  name. 

In  the  New  Testament,  we  have  the  apostle's  command  for  this 
duty  ;  for,  saith  he,  '  Let  the  word  of  Christ  dwell  in  you  richly,' 
Col.  iii.  16.  The  word  is  sometimes  taken  for  Christ  himself, 
John  i.  1»  and  so  it  is  true,  that  '  we  should  labour,  that  the  word 
of  Christ  should  dwell  in  us.'  But,  by  the  word  o<  Christ,  is  here 
meant,  the  written  word  of  God,  which  is  here  called  the  word 
of  Christ,  both  because  he  is  the  author  of  it,  and  because  he  is  the 
ehief  subject  of  it.  And,  whereas,  the  apostle  saith,  Let  the  word 
of  Christ  dwell  in  you  :'  it  is  a  metaphor  taken  from  such  as  dwell 
under  one  and  the  same  roof  with  us  ;  and  noteth  two  things  : 

I.  That  we  must  get  it  unto  our  hearts  and  houses,  as  well  as 
into  our  churches. 

II.  That  by  our  frequent  reading  of  it,  and  causing  it  to  be  read 
in  our  houses,  it  should  be  as  familiar  with  us,  as  one  that  dwells 
with  us  under  the  same  roof. 

For  the  better  pressing  of  this  duty  upon  the  consciences  of  pa- 
rents and  masters  of  families  ;  I  shall  hint  only  two  motives,  to 
quicken  you  up  hereunto., 

1 .  The  knowledge  of  the  scriptures,  will  be  an  excellent  means, 
to  keep  up  your  authority  in  your  families  over  your  children  and 
servants  :  For,  therein,  they  cannot  but  hear  and  understand  it  is 
their  duty,  tc  be  obedient  to  you  in  all  things  :  Your  own  com- 
mands and  threatenings,  may  perhaps  cause  them  to  serve  you 
with  eye-service  as  men-pleasers  :  but,  to  hear  the  commands  and 
threatenings  of  God  in  his  word,  may  cause  them  to  serve  you  in 
singleness  of  heart.  So  that,  if  nothing  else,  yet  policy,  methinks, 
should  prevail  with  you,  to  cause  the  word  of  God  to  be  read 
frequently  in  your  houses. 

2.  Some  by  reading  the  scriptures,  others  by  hearing  it  read  in 
the  family,  have  been  converted  from  the  state  of  nature,  to  the 
state  of  grace. 

For  faith  may  be  wrought  in  us,  by  hearing  the  word  read,  as 
well  as  by  hearing  it  preached  :  St.  Augustin  reports  of  an  Egyp- 
tian Monk,  who  lived  in  a  Christian  family  where  the  word  of 
G  I  was  frequently  read,  was  thereby  converted  to  the  Christian 
-faith.     August.  Prolog,     Lib.  1.  de  doctrina  Christi. 

Mr.  Thomas  Bihu-y,  a  martyr,  was  thus  converted  ;  having 
heard  the  speech  of  Jesus,  saith  he,  even  then  when  the  New  Tes- 
tament was  translated  by  Erasmus,  understanding  it  to  be  el«- 


£64  The  Christian  Householder* 

quently  done  ;  I  bought  it,  being  allured  thereto,  rather  by  the 
elegancy  of  the  Latin,  than  the  word  of  God,  (for  at  that  time  I 
knew  not  what  it  meant)  and  looking  into  it,  by  God's  special  pro- 
vidence,, I  met  with  these  words  of  the  apostle  St.  Paul,  1  Tim.  u 
15.  '  This  is  a  faithful  saying,  and  worthy  of  all  acceptation,  that 
Jesus  Christ  came  into  the  world  to  save  sinners  ;  of  whom  I  an* 
chief.'  Oh  !  most  sweet  and  comfortable  sentence  to  my  soul ! 
this  one  sentence,  through  God's  instruction  and  inward  working, 
did  so  exhilerate  my  heart,  which  before  was  wounded  through 
the  guilt  of  my  sins  ;  and  being  almost  in  despair,  that  immediate- 
ly I  found  marvellous  comfort  and  quietness  in  my  soul  ;  so  that 
my  bruised  bones  did  leap  for  joy.  After  this,  the  scripture  be- 
gan to  bo  more  sweet  unto  me,  than  honey  and  the  honey-comb,  &c. 

And,  indeed,  there  is  a  greater  virtue  in  the  holy  scriptures, 
than  in  any  other  book,  for  the  working  of  conversion  in  the  hearts 
of  natural  men  and  women.  Oh!  what  an  encouragement  should 
this  be  unto  parents  and  masters  of  families,  to  cause  the  holy 
scriptures  to  be  frequently  read  in  their  houses  !  for,  what  know 
they,  whether  some  under  their  charge  may  not  be  thereby  con- 
verted ?  On  that  every  one  of  us  were  ambitious  of  that  commen- 
dation which  Eusebius  gives  of  St.  Origen,  that  he  could  repeat  all 
the  scriptures  at  his  fingers'  ends,  Histor.  Eccles.  lib.  6.  cap.  2. 

And  that  your  reading  may  be  the  more  profitable,  observe 
these  few  directions  : 

1 .  Before  you  read,  '  lift  up  your  heart  unto  God  in  some  short 
prayer,  beseeching  him,  Avho  is  the  Father  of  light,  to  enlighten 
the  blind  eyes  of  your  understandings  ;'  that  you  may  understand 
what  you  read,  to  strengthen  your  memories,  that  you  may  re- 
member it ;  and  that  he  would  give  you  wisdom  to  apply*  faith  to 
believe,  and  grace  to  practise  what  you  read. 

Which  prayer  is  necessary  before  reading,  because,  as  the  apo- 
stle speaketh,  1  Cor.  ii.  14.  'Naturally  we  understand  not  the 
things  of  the  Spirit  of  God  ;  neither  can  we  know  them,  because 
the}'  are  spiritually  discerned.'  And  it  is  only  the  Spirit  of  God 
that  revealeth  them  unto  us  ;  which  we  have  no  hope  to  attain, 
but  by  fervent  prayer. 

2.  The  word  must  be  read  and  heard  '  with  all  holy  reverence 
and  attention,'  as  being  the  word  of  the  great  God,  whereby  he 
revealeth  himself  and  his  will  clearly  unto  us,  for  the  building  us 
up  in  all  grace  and  godliness. 

3.  In  reading,  ;  every  one  ought  to  take  special  care  of  such 
passages,  as  are  either  more  weighty  in  themselves,  or  proper  to 
them,'  for  their  particular  cases,  use,  and  occasion. 

4.  In  reading  or  hearing  any  portion  of  scripture,  '  let  every 
one  apply  it  to  himself,  as  spoken  to  him.'  By  this  means,  may 
every  one  be  much  edified  by  every  part  of  the  word  of  God. 


The  Christian  Householder,  26$ 

CHAP.  VIII. 

Of  Family -Catechising,  with  quickening  Motives  thereunto* 

III.  '  ANOTHER  duty  incumbent  upon  parents  and  master,* 
of  families,  in  reference  to  those  under  their  charge,  is,  '  to 
instruct  them  in  the  principles  of  religion,  in  a  catechistical  way  :' 
For,  to  catechise,  is  to  teach  the  first  principles  of  Christian  reli- 
gion, whereby  they  who  are  young,  may  be  acquainted  with  God 
betimes* 

This  we  find  given  in  command  unto  householders  under  the 
law  5  for,  saith  the  Lord,  Deut.  vi.  6,  7.  '  These  words  which  I 
command  thee  this  day,  shall  be  in  thine  heart ;  and  thou  shalt 
teach  them  diligently  unto  thy  children  ;  and  shalt  talk  of  them 
when  thou  sittest  in  thy  house  ;  and  when  thou  walkest  by  the 
way  ;  and  when  thou  risest  up  :'  Where,  by  children  are  not  meant 
only  natural  children,  but  likewise  servants  :  it  being  usual  With 
the  Hebrews*  by  children,  to  understand  all  under  subjection.  We 
have  a  prophecy,  that  there  shall  be,  as  it  were,  a  succession  of 
Christ's  name  from  generation  to  generation,  Psalm  lxxii.  17. 
1  Hi's  name  shall  endure  for  ever  :  his  name  shall  be  continued  as 
long  as  the  sun  :'  or,  as  the  phrase  imports,  (  His  name  shall  pass 
from  father  to  son.1  Every  father  then,  must  by  Christian  instruc- 
tion, declare  the  name  of  Christ  to  his  son,  that  so  the  name  of 
Christ  may  pass  from  father  to  son,  from  generation  to  generation  ; 
which  prophecy  concerns  the  time  of  the  gospel,  Eph.  vi.  4.  Pa- 
rents are  commanded  to  bring  up  their  children  in  the  nurture  and 
admonition  of  the  Lord  ;  or  to  nurture  them  up  in  instruction  as 
the  word  in  the  Greek  properly  signifieth. 

This  duty  is  commended  to  us  by  the  example  of  godly  house- 
holders in  all  ages,  '  I  know,  saith  God  of  Abraham,  that  he  will 
Command  his  children,  and  his  household  after  him,  to  keep  the 
way  of  the  Lord,'  Gen.  xviii.  19.  We  likewise  find  David  often 
instructing  his  son  Solomon,  1  Chron.  xxviii.  9. 

And  that  this  was  the  practice  of  the  saints,  in  the  time  of  the 
gospel,  appeareth  from  the  expressions  of  the  apostle,  Heb.  v.  1 2. 
and  Heb.  vi.  1.  '  Ye  have  need  that  one  teach  you  again,  which 
be  the  first  principles  of  the  doctrine  of  Christ;'  which  imply,  a 
Form  of  Catechism,  which  was  used  by  the  Christians  in  those- 
days.  And  Oh,  that  all  Christian  parents  and  governors  of  fa- 
milies in  our  days,  would  make  conscience  of  instructing  and 
teaching  their  children  and  servants  in  the  principles  of  religion, 
out  of  some  good  catechism,  observing  these  two  caveats : 

1.  '  That  this  duty  be  done  frequently,'  on  some  day  or  days, 
every  week. 

2.  '  That  it  be  by  little  at  once,'  for  to  be  too  long,  or  tedious 

34 


266  The  Christian  Householder. 

therein,  is  apt  to  dull  the  understanding  ;  and  to  cause  weariness 
in  the  learner. 

For  the  better  pressing  this  duty ;  I  shall  add  a  few  motives  or 
arguments ; 

I.  Trie  first  Motive  or  Argument,  may  be  taken  from  the  ex- 
press command  of  God,  Deut.  vi.  7,  8,  9.  where  we  are  com- 
manded to  talk  of  tie  law  within  the  house,  to  teach  it  to  our  chil- 
dren diligently  :  or,  as  the  word  is  in  the  margin  '  to  whet  it-  on 
them  by  catechising  ;  and  to  write  it  on  the  posts  of  their  doors, 
and  on  the  walls  of  the  house.'  And  will  any  think,  ti-at  the  walls 
should  teach,  and  the  parent  and  master  be  silent.  Yea,  the  vows 
of  God  are  upon  you  to  this  matter,  you  were  solemnly  sworn, 
when  ye  offered  your  children  to  the  Lord  in  baptism.  And  how 
can  you  bear  the  reproach  of  perjury,  a  breach  of  solemn  vows  to~ 
the  Lord  1 

II.  The  second  Argument  or  Motive,  may  be  taken  from  the 
benefits  which  will  follow  thereupon  : 

1 .  Timely  instruction  will  season  their  hearts,  that  they  are  like 
to  be  better  for  it  all  the  days  of  their  lives  :  and  therefore,  saith 
the  wise  man,  Prov.  xxii.  6.  '  Train  up,'  (or  as  the  word  signifi- 
eth,  catechise)  '  a  child  in  the  way  he  should  go,  and  when  he  is 
old,  he  will  not  depart  from  it  ;'  but,  as  a  vessel  will  retain  long 
the  savour  of  thaf  liquor  it  was  seasoned  first  withal  ;  so,  will  men 
the  instructions  they  have  learned  in  their  youth. 

2.  It  is  an  excellent  means,  t'O  keep  them  from  the  errors  and 
heresies  of  the  times  ;  for,  children  well  catechised  and  instructed 
in  the  principles  of  religion,  are  in  a  great  measure  antidoted  a- 
gainst  the  danger  of  seducing  doctrines.  The  apostle  saith,  1  Gor. 
xi.  19.  There  must  he  heresies  ;  which  are  of  a  spreading  nature  ; 
and  therefore,  by  our  Saviour,  compared  to  leaven,  Mat.  xvi.  6. 

What  better  preservative  against  the  infections  of  false  doc- 
trines, error,  and  heresies,  than  to  be  well  catechised  ?  Observe 
who  they  be,  that  are  easiest  seduced  by  false  teachers  ;  who  they 
are,  that  have  embraced  their  erroneous  tenets  :  and  you  shall 
find,  that  they  were  such,  who  were  never  well  catechised,  nor" 
grounded  in  the  principles  of  religion.  As  therefore,  you  would 
not  have  your  children  and  servants  poisoned  with  the  erroneous 
doctrines  of  false  teachers  ;  do  your  endeavours  to  get  them  root- 
ed and  grounded  in  the  knowledge  of  truth. 

3.  It  is  an  excellent  means  to  make  them  hear  the  public  min- 
istry of  the  word  with  more  profit;  for,  thereby,  they  will  be  en- 
abled to  examine  the  doctrines  which  they  hear,  by  the  analogy 
©f  faith.  It  is  foretold,  that  in  the  latter  days, '  there  shall  be 
false  teachers,  who  shall  privily  bring  in  damnable  heresies,' 
2 Pet.  ii.  l..  And,  therefore,  we  are  not  to  receive  all  for  truth, 
which  is  delivered  in  the  pulpit ;  but,  as  the  apostle  exherteth  us, 
i  Thess,  v.  21.     '  To  prove  and  try  all  things  ;  and  to  hold  fast 


The  Christian  Householder.  267 

only  that  which  is  good:'  which  we  shall  never  be  able  to  do,  un- 
less we  be  first  well  catechised,  and  instructed  in  the  principles 
of  religion;  as  also,  well  acquainted  with  the  scriptures. 

-If,  therefore,  ye,  who  are  parents  and  masters  of  families, 
would  discharge  your  duty  herein,  How  would  errors  vanish  ?  re- 
ligion flourish  ?  And,  how  would  knowledge  and  grace  abound 
in  your  children  and  servants  ?  Yea,  parents  and  masters,  by 
teaching  their  children  and  servants  piety,  are  an  especial  means 
-of  propagating  true  religion  from  age  to  age,  and  from  generation 
to  generation  :  no  better  means  can  be  thought  of.  For,  if  all 
parents  and  masters  were  careful  of  their  duty  in  this  kind,  as 
there  is  a  succession  of  children.,  and  thereby  a  preservation  of 
mankind  ;  so,  there  would  be  a  succession  of  those  that  fear  God, 
and  thereby  a  preservation  of  true  religion.  Surely,  nothing  can 
more  settle  and  comfort  the  .heart  of  a  wise  parent  on  his  death- 
bed, concerning  his  children,  than  assurance,  that  piety  and  reli- 
gion is  planted  in  them  :  for  then,  may  he  with  stronger  confi- 
dence, commend  them.to  God's  providence  ;  and,  with  greater  as- 
surance, expect  his  blessing  upon  them  after  his  death.  It  was  a 
saying  of  a  godly  man,  when  a-dying,  to  his  children,  That  none 
of  them  should  dare  think  to  meet  him  at  God's  tribunal  in  an  un- 
regenerate  estate :  considering  what  he  had  told  them,  in  his 
iife-time. 

III.  Another  argument  may  be  taken  from  the  manifold  dama- 
ges which  usually  follow  a  neglect  of  family  catechising. 

1.  '  It  is  the  ground  of  that  ignorance,  and  spiritual  blindness, 
which  overfioweth  the  nation  :'  for,  as  darkness  proceedeth  from 
the  want  of  light  ;  so,  ignorance  must  needs  proceed  from  the 
want  of  teaching. 

■2.  '  It  is  the  ground  of  that  looseness  and  profaneness,  that 
is  in  many  families  :'  for,  where  God's  service  hath  no-place,  there 
,sin  will  be  sure  to  have  free  place  :  where  the  light  of  knowledge  is 
not  set  up  by  catechising,  there  the  deeds  ofdaikness  will  be  sure 
to  break  forth-,  where  there  is  no  speaking  to  God  by  prayer,  nor 
speaking  of  God  by  catechising,  you  may  be  sure,  there  will  be 
speaking  against  God,  and  all  the  ways  of  holiness. 

3.  '  It  is  the  ground  of  that  barrenness,  and  unfruitfulness,  un- 
der the  means  of  grace,  that  is  to  be  found  amongst  many  in  these 
days  :•'  for,  were  children  and  servants  better  catechised,  they 
would  better  understand  the  mysteries  of  the  gospel,  and  much 
more  by  the  ministry  of  the  word,  than  they  do.  It  is  found  by- 
experience,  that  the  most  intelligent,  and  best  practised  hearers, 
are  such  as  have  been  well  catechised  and  instructed.  The  seed 
which  thou  thus  timely  sowest,  will  spring  up  to  a  plentiful  harvest. 

4.  '  Such  parents  and  masters  as  neglect  this  duty,  do  what  in 
them  lies,  to  damn  their  children  and  servants,  as  well  as  them- 
selves :'  for,  how  can  it  be  expected,  but  that  those  children  and 


268  The  Christian  Householder, 

servants,  who,  through  want  of  the  light  of  knowledge,  walk  in 
darkness,  should  unavoidably  stumble  into  hell  ?  Oh  that  so  many- 
parents  and  masters  should  be  so  cruel,  and  unnatural  to  their 
children  and  servants,  as  to  neglect  this  duty  !  the  blood  of  souls 
is  upon  you. 

Obj.  Against  this  so  necessary  a  duty,  some  are  apt  to  object 
and  say,  '  To  what  purpose  should  we  catechise  our  children  ; 
considering,  that  through  the  tenderness  of  their  years,  they  are 
not  capable  of  the  mysteries  of  salvation,' 

Jlns.  1 .  Though  children  are  not  so  capable  of  apprehending 
clearly  the  mysteries  of  salvation,  as  they  will  be  afterwards  ;  yet, 
none  can  deny  them  to  understand  so  much,  as  to  be  capable  of 
the  seeds  of  grace,  which  daily  experience  confirmeth. 

2.  It  is  to  be  found  by  sad  experience,  that  children  uncatcchis- 
ed,  as  they  grow  in  years,  so  they  grow  in  sin  and  wickedness  ; 
wrhereby  they  become  more  backward  and  untoward  to  the  learn- 
ing any  thing  that  is  good,  yea,  and  opposite  thereunto.  If  you 
do  not,  the  devil  will  catechise  them  betimes ;  and  of  him  they 
will  quickly  learn  :  Oh  prevent  as  much  as  may  be,  that  enemy's 
sowing  his  tares,  be  before-hand  with  him,  take  the  first  season  to 
cast  your  seed,  the  first  season  is  the  fittest  season. 

Obj.  '  Should  we  constantly  observe  these  religious  exercises 
in  our  families,  which  you  thus  press  upon  us,  we  should  hinder 
our  servants'  work,  and  thereby  hazard  our  estates  ;  and  so  shew 
ourselves  worse  than  infidels.' 

Ans.  1.  This  is  a  mere  delusion  of  Satan,  to  keep  you  from  the 
discharge  of  your  duty  :  for,  know  assuredly,  that  the  time  spent 
in  religious  exercises  with  your  family,  is  so  far  from  hindering 
your  servants'  work,  that  it  will  rather  further  it,  and  bring  such  a 
blessing  upon  i'u  that  shall  return  upon  yourselves  :  for,  profit  and 
increase  is  the  gift  of  God,  who  will  give  it  to  such  as  fear  him, 
and  observe  his  commandments.  Oh  then,  say  not  of  family-du- 
ties, as  Judas  did  of  that  ointment,  which  Mary  poured  on  our 
Saviour's  feet,  Why  is  this  waste  ?  Think  not  time  waste  and  lost, 
which  is  spent  in  the  service  of  God,  and  in  the  performance  of 
the  duties  of  your  places  and  relations. 

2.  A  wilful  neglect  of  family-duties,  is  like  to  bring  the  curse 
of  God  upon  your  estates  ;  yea,  upon  yourselves  and  all  that  be- 
long unto  you.  Read  what  Moses  saith  in  Deut,  xxviii.  15,  16, 
17,  18,  19,  20. 

3.  Who  can  produce  the  man,  that  did  really  suffer  in  his  estate, 
by  the  loss  of  that  time  which  he  spent  with,  and  for  God  ?  Sure- 
ly, as  the  whetting  of  the  scythe  is  no  hinderance,  but  rather  a 
furtherance  of  the  workman  ;  so,  the  exercises  of  religion  can  be 
no  hinderance  to  your  family  affairs,  but  rather  a  great  further- 
ance ;  unless  you  think  this  an  hinderance,  to  stay  to  take  God's 


The  Christian  Householder.  269 

blessing  with  you  ;  without  which,  what  are  all  your  own  and 
servants'  pains,  but  vain  and  fruitless  ? 

4.  Suppose  you  should  suffer  somewhat  in  your  estate,  by  the 
loss  of  that  time  which  you  spend  upon  religion,  you  will  have  no 
cause  to  repent  thereof :  for,  whilst  others  with  Martha,  '  are  care- 
ful and  troubled  about  worldly  things  :  thou  with  Mary,  hast  cho- 
sen the  better  part :'  Thou  hast  lost  a  little  of  thy  temporals,  to 
gain  spirituals  and  eternals  for  thyself  and  thine  :  How  foolish  are 
those  men,  who  prefer  temporals  before  their  eternals  ;  and  will 
advance  their  estates  upon  the  ruin  of  their  souls  ?  I  know,  mas- 
ters are  apt  to  reply,  that  this  is  the  minister's  work,  who  hath 
properly  curam  animarum, '  the  charge  of  souls  committed  to  him ;' 
and  that,  if  he  do  not  warn  all  under  his  charge,  of  their  sin  and 
misery,  their  blood  will  be  required  at  his  hands.  But,  let  all  go- 
vernors of  families  know,  that  they  likewise  have  the  charge,  of 
the  souls  of  their  children  and  servants  committed  unto  them  ;  and, 
if  any  of  them  perish  through  the  neglect  of  their  duty,  their  b'ood 
will  be  required  at  their  hands.  Oh  that  all  parents  and  masters 
of  families  would  be  more  faithful  to  that  trust  which  God  hath 
committed  to  them  ;  and  henceforward  resolve,  through  the  as- 
sistance of  God's  grace,  to  set  upon  these  duties,  and  not  to  neg- 
iect  them  any  longer. 


CHAP.  XL 

Of  Sabbath  Sanctiji cation  in  Families. 

■  IV.  ANOTHER  duty  incumbent  upon  parents,  masters,  and 
governors  of  families,  is,  '  To  look  to  the  sanctification  of  the 
Lord's  day,  to  see,  that  the  Christian  Sabbath  be  sanctified,  as  by 
themselves  ;  so,  by  their  whole  family,  even  by  all  under  their 
charge  :'  This  is  expressly  enjoined  in  the  fourth  commandment ; 
which  is  directed  not  so  much  to  children  and  servants,  as  to  pa- 
rents and  masters  of  families,  who  are  there  commanded,  not  only 
in  their  own  persons  to  keep  holy  the  Sabbath  day  ;  but,  to  see  that 
their  children  and  servants  do  it  also  :  for  thus  the  commandment 
runs,  Exod.  xx.  10.  '  The  seventh  day  is  the  Sabbath  cf  the  Lord 
thy  God  ;  in  it  thou  shalt  not  do  any  work,  thou,  nor  thy  son,  nor 
thy  daughter,  thy  man-servant,  nor  thy  maid-servant:'  which 
phrase  (as  Zanchy  well  noteth)  implieth,  '  That  it  is  the  duty  of 
parents,  and  masters  of  families,  to  see,  that  their  children  and 
servants  do  not  any  way  profane  the  Sabbath  day  ;  but,  that 
they  kept  it  as  a  holy  rest,'  Zanch.  in  4.  Pr&cepixm,, 

The  sanctification  of  the  Sabbath  consists  : 

I.  '  In  a  resting  upon  the  day.' 


■370  The  Christian  Householder. 

II.  *  In  a  consecrating  lhat  rest  to  the  worship  and  sendee  erf 

<3od.' 

Therefore,  it  is  the  duty  of  all  parents,  and  masters  of  families^ 
iq  take  care,  that  both  themselves,  and  all  under  their  charge,  d© 
keep  it  : 

1 .  '  As  a  day  of  rest.' 

2.  '  As  an  holy  rest.' 

1.  '  As  a  day  of  rest ;'  resting  In  special  from  all  the  works  of 
their  ordinary  calling.  The  very  name  Sabbath,  (which  in  He- 
brew signifieth  rest)  and  the  express  prohibition  in  the  fourth  com- 
mandment, of  doing  any  work  mi  that  day,  do  shew,  that  it  is  a  day 
of  rest. 

How  blame-worthy  then  are  some  masters,  who,  contrary  to 
the  express  command  of  God,  do  set  their  servants  about  the  or- 
dinary works  of  their  calling  on  the  Lord's  day :  Let  such  know, 
that  what  is  got  by  their  servants'  work  on  that  day,  is  but  the 
gain  of  wickedness  ;  which  will  prove  their  loss  at  last. 

2.  It  is  the  duty  of  masters  to  take  care,  that  their  families 
keep  the  Lord's  day  as  an  holy  rest,  by  consecrating  that  time, 
which  they  set  apart  from  their  worldly  business,  to  the  worship 
and  service  of  God,  in  the  duties  belonging  to  such  an  holy  day  : 
for,  the  Sabbath  was  not  simply  ordained,  that  we  and  our  ser- 
vants should  rest  from  bodily  labour ;  but,  that  we  should  in  a 
special  manner  worship  God  on  that  day ;  so  much  is  implied  both 
"in  the  first  and  last  words  of  the  fourth  commandment :  in  the 
beginning  it  is  said,  Remember  the  Sabbath  day  to  keep  it  holy  ; 
and  in  the  close  it  is  added,  The  Lord  blessed  the  Sabbath  day 
and  hallowed  it ;  that  is,  sanctified  it,  and  set  it  apart,  to  be 
wholly  consecrated  to  him,  and  to  his  worship  and  service. 

That  parents  and  masters  of  families.,  may  the  better  discharge 
their  duty  herein,  observe  these  directions  : 

1.  Look  that  your  children  and  servants  go  with  you  to  the 
■ministry  of  the  word ;  and  let  none  be  left  behind,  without  ne- 
cessary and  urgent  occasion  ;  it  being  the  ordinary  means  God 
hath  sanctified  for  the  reforming  of  their  lives,  and  saving  of 
their  souls.  When  Jacob  went  to  Bethel  to  worship,  he  took  his 
■whole  household  with  him,  Gen.  xxxv.  2,  3.  When  Eikanah  went 
up  to  offer  to  the  Lord  his  sacrifice,  all  his  house  zvent  with  nimy 
1  Sam.  i.  21 ,  In  like  manner,  do  thou  carry  thy  household  with 
thee  to  the  house  of  God. 

2.  After  the  public  ordinances,  be  careful  to  call  together  all 
under  thy  charge ;  and  let  there  be  a  repetition  of  sermons 
preached,  either  by  thyself,  or  someone  of  thy  family  who  can 
write  best ;  and  then  examine  them  one  after  another,  what  they 
remember  of  the  sermons  they  have  heard,  labouring  to  make 
them  plain  unto  them,  and  to  apply  them  also.  Thus  did  our 
jblessed  Saviour  with  his  beloved  disciples,  for.  after  his  preach- 


'The  Christian  Householder.  27 1 

"fog,  when  he  was  come  home  he  said  unto  them,  Have  ye-  under* 
stood  all  these  things,  which  ye  have  heard?  And  Mark  saith, 
When  they  were  alone,  he  expounded  all  things  to  his  disciples  : 
whereupon  one  observeth,  '  That  Christ  by  his  example  doth 
instruct  every  master  of  a  family  how  to  carry  himself  in  refe- 
rence to  those  under  his  charge  on  the  Lord's  days,  after  their 
departure  from  the  public  congregation.' 

And  truly  much  good  will  thereby  redound,  as  unto  yourselves,* 
so  likewise  unto  all  under  your  charge.     For, 

1 .  It  will  make  them  give  better  attention  unto  the  ministry  of 
the  word,  when  they  know  they  shall  be  called  to  an  account, 
and  examined  what  they  have  heard. 

2.  It  would  much  help  and  confirm,  as  yourselves,  so  youtf 
children  and  servants  in  the  understanding  and  believing  of  what 
hath  been  delivered  publicly  by  the  minister,  if  you  would  re- 
peat and  search  the  proofs  of  scripture,  which  were  brought  for 
the  confirmation  of  the  doctrine , 

III.  Another  duty  to  be  performed  in  and  with  your  families, 
for  the  better  sanctifying  of  the  Lord's  day,  is  singing  of  psalms  ; 
which  as  it  was  much  practised  by  the  saints  and  people  of  God 
of  old  under  the  law,  so  it  is  both  a  lawful  and  meet  thing  to  be 
used  by  Christians  now  under  the  gospel,  and  that  as  publicly 
in  the  church,  so  privately  in  the  family, 

1.  We  find  that  it  was  an  ancient  custom  of  the  people  of  God 
to  sing  psalms  in  their  families,  according  to  that  of  the  Psalmist, 
Psal.  cxviii.  15.  The  voice  of  rejoicing  is  in  the  tabernacle  of  the 
righteous*  That  is,  in  the  dwelling-places  and  houses  of  good  men* 

2.  We  have  our  Saviour  herein  for  a  pattern,  of  whom  it  is  re- 
corded, that  after  the  eating  of  the  passover,  which  was  in  a  pri- 
vate house,  he  sung  a  psalm  with  his  family,  Mat,  xxvi.  30. 

IV.  Another  duty  to  be  performed  in  and  with  your  family,  for 
the  better  sanctifying  of  the  Lord's  day,  is  reading  some  part  of 
the  holy  scriptures,  whereof  before  chap,  7.  as  also  some  good 
sermon  or  treatise  of  practical  truths, 

V.  Another  duty  is  family-prayer,  whereof  before,  chap.  6. 

VI.  Another  is  catechising  those  under  your  charge,  whereof 
see  chap.  8.  A  conscionable  performance  of  these  will  exceed- 
ingly help  forward  the  sanctifieation  of  the  Lord's  day,  and  that 
without  tediousness, 

VII.  Another  duty  incumbent  on  parents  and  masters  is  godly 
conference,  conferring  before  your  children  and  servants  about 
some  good  and  profitable  matter,,  especially  of  the  sermons  you 
have  heard :  The  counsel  which  the  apostle  giveth  concerning 
our  words  and  discourses,  Eph.  iv.  29.  as  it  ought  to  be  careful- 
ly observed  and  followed  by  us  at  all  times,  so  especially  on  the 
Lord's  day  :  '  Let  no  corrupt  communication  proceed  out  of  your 
mouths,  but  that  which  is  good  to  the, use  of  edifying, ;'  thatis., 


272  The  Christian  Householder* 

to  the  winning  of  them  who  are  not  converted,  or  to  the  further 
building  up  of  those  who  are  already  converted. 

And  the  prophet  Isaiah,  chap,  lviii.  13.  forbiddeth  the  speak' 
ing  our  own  words  on  the  Sabbath  day  ;  that  is,  all  discourses 
which  are  merely  worldly,  and  about  earthly  things,  more  than 
charity  and  necessity  requireth  ;  under  which  prohibition  of  not 
speaking  our  own  words,  is  implied  a  direction  to  speak  the  zvords- 
of  God,  or  those  things  which  tend  to  the  honour  of  God  and  the 
spiritual  good  of  others.  Thus  you  will  not  only  keep  the  sab- 
bath day,  as  a  day  of  rest,  but  likewise  sanctify  that  rest. 

For  thine  encouragement  thereunto,  know  and  consider  that 
thy  godliness  depends  much  upon  thy  sanctifying  the  sabbath-day. 
As  thou  art  strict  or  loose  in  the  observation  of  that  day,  and  the 
duties  thereof,  so  doth  thy  godliness  encrease  or  decrease. 

VIII.  That  you  may  the  better  discharge  your  duty  in  looking 
to  the  sanctitication  of  the  Lord's  day  ;  be  sure  you  suffer  none 
under  your  roof  to  spend  any  part  thereof  either  in  idleness  or  in 
sports  and  pastimes. 

1 .  Not  in  idleness,  it  being  not  a  day  of  idleness,  but  of  spiritual 
action. 

2.  Not  in  sports  and  pastimes,  especially  such  as  tend  to  carnal 
and  sensual  delights ;  for  the  Lord  hath  forbidden  every  man  '  the 
following  his  own  pleasures  on  his  holy  day,'  Isa.  lviii.  13.  And 
the  truth  is,  sports  and  pastimes  are  greater  impediments  to  the 
worship  and  service  of  God  than  the  ordinary  works  of  our  calling, 
in  that  they  do  more  subtilly  steal  away  the  heart  from  holy  duties 
than  those  do  ;  whereupon  St.  Austin  thought  it  better  to  plough  on 
the  Lord's  day,  than  to  dance  and  sport.  Quanto  melius  est  ararc, 
quam  sallarc  in  sabbato  ?  Aug.  in  Enarrationem  Tituli  Psalm  xci. 

Obj.  Some  object  and  plead  the  hard  labour  their  servants  have 
undergone  the  week  before,  and  thence  think  they  may  be  allow- 
ed a  little  recreation  on  the  Lord's  day. 

Ans.  1.  The  rest  on  the  Lord's  day  is  the  best  and  fittest  re- 
creation for  the  refreshing  of  their  bodies,  who  have  been  tired 
with  labour  the  six  days  before  5.  and  if  they  be  spiritually  minded, 
the  best  and  fittest  recreation  for  the  refreshing  of  their  souls,  is 
singing  of  psalms,  the  perusing  their  spiritual  evidences  for  hea- 
ven, the  solacing  themselves  in  the  meditation  of  Christ,  of  what 
he  hath  done  and  suffered  for  them,  holy  conference  and  the  like. 

2.  If  you  think  bodily  recreation  necessary  for  your  servants' 
health,  why  do  you  not  rather  allow  them  some  part  of  your  time 
on  the  week  days,  than  to  rob  God  of  any  part  of  his  day,  which 
he  hath  wholly  appropriated  to  the  duties  of  his  worship  and  ser- 
vice. Whereas  the  Lord  might  have  reserved  six  days  for  him- 
self and  allowed  but  one  unto  us,  he  hath  dealt  so  bountifully,  and 
graciously  with  us,  as  to  reserve  but  one  day  to  himself,  and  leave 
six  for  our  business.  And  shall  we  be  so  ungrateful  as  to  encroach 


The  Christian  Householder.  273 

upon  it,  and  sacrilegiously  steal  away  some  part  of  that  small  time, 
which  he  hath  reserved  to  himself,  for  our  servants'  recreation  ? 


Of  Exemplary  Lives  in  Parents  and  Masters  of  Families. 

V.  ANOTHER  duty  incumbent  on  parents  and  masters  of 
families,  is,  To  shew  themselves  parents  of  piety,  and  godliness, 
unto  their  children  and  servants,  by  an  holy  righteous  conversa- 
tion ;  that  they  may  say  unto  them  as  Gideon  did  to  his  followers, 
Look  on  me,  and  do  likewise.  This  we  find  practised  hy  Abraham, 
of  whom  God  himself  giveth  this  testimony,  Gen.  xviii.  19.  'I 
know  Abraham  that  he  will  command  his  children,  and  household 
after  him  to  keep  the  way  of  the  Lord  :'  whereby  is  implied,  that 
Abraham  would  go  before  his  household  in  keeping  the  way  of  the 
Lord,  and  they  would  follow  after  him.  And  Joshua  testifieth  as 
much  of  himself,  Josh.  xxiv.  15.  'As  for  me  and  my  house,  we 
will  serve  the  Lord  ;'  He  would  be  a  pattern  of  piety  and 
godliness  unto  his  household,  and  they  should  follow  his  example  : 
And  David  likewise  resolveth  as  much  for  himself,  for  saith  he, 
Psal.  ci.  2. '  I  will  walk  in  my  house  with  a  perfect  heart,'  intending 
to  become  a  pattern  of  piety  and  godliness  to  his  household  by 
an  holy  and  righteous  conversation. 

The  better  to  quicken  up  parents  and  masters  of  families  here- 
unto, I  shall  produce  a  few  arguments  and  motives. 

1.  Your  lives  are  looked  upon  as  precedents,  your  examples 
as  rules,  by  your  children  and  servants,  and  therefore  you  ought 
to  be  exemplarily  holy  and  religious  :  what  the  wi:>e  man  saith  of 
one  sin  in  a  ruler,  '  If  a  ruler  hearken  to  lies  all  his  servants  are 
wicked,'  is  true  in  other  sins  ;  if  a  ruler  or  master  of  a  family  be 
a  swearer,  a  drunkard,  a  sabbath-breaker,  or  the  like,  his  servants 
are  so  too,  or  will  quickly  become  such ;  for  patterns  are  very 
prevalent  both  to  vice  and  virtue,  especially  the  patterns  of 
superiors  ;  inferiors  are  very  apt  to  follow  the  examples  of  supe- 
riors, and  to  tread  in  their  steps.  How  ordinary  is  it  for  wicked 
parents  to  have  bad  children,  and  profane  masters  to  have 
wicked  servants  ?  And  no  marvel,  seeing  children  and  servants 
are  apt  to  follow  the  evil  example  of  their  parents  and  masters, 
and  to  write  after  their  copy.  How  careful  then  should  parents 
and  masters  of  families  be.  of  their  lives  and  conversations,  that 
they  may  be  holy  and  righteous,  and  not  loose  and  scandalous, 
lest  their  children  and  servants  should  follow  after  them  to  hell  ? 

2.  Your  holy  and  righteous  lives  will  draw  honour  and  reve- 
•rence  from  your  children  and  servants ;  for  the  image  of  God. 

35 


274  The  Christian  Householder* 

which  consisteth  in  true  holiness  and  righteousness,  carricth  such 
a  majesty  in  it,  that  it  commandeth  honour  and  reverence  from 
others :  If  therefore  ye  who  are  parents  and  masters,  will  with 
<  David  walk  within  your  houses  with  perfect  hearts,'  shewing 
yourselves  patterns  of  piety  and  godliness,  your  children  and  ser- 
vants cannot  but  honour  and  respect  you,  '  for  them  that  honour 
me,  saith  God,  I  will  honour,'  1  Sam.  ii.  30.  That  is,  I  wilt 
make  them  to  be  held  in  honourable  esteem  by  others.  I  grant 
indeed  some  are  thereby  despised,  because  they  walk  holily  and 
unblameably  :  yet  such,  as  they  are  truly  honorable  in  themselves, 
so  are  they  honorable  in  the  eyes  and  esteem  of  many  others.  For, 
there  is  more  true  worth  in  the  least  grace,  than  in  all  earthly  glory. 
e  Since  thou  wast  precious  in  my  sight  thou  hast  been  honorable,' 
saith  God  of  his  despised  people,  Tsa.  xliii.  4.  Such  parents  there- 
fore and  masters  of  families,  as  by  their  godly  lives  and  conver- 
sations are  precious  in  the  sight  of  God,  they  shall  be  honored  by 
their  children  and  servants.  But  on  the  other  side,  such  parents 
and  masters  of  families,  as  by  their  wicked  lives  and  ungodly  con- 
versations are  vile  in  the  sight  of  God,  they  shall  be  despised,  and 
lightly  esteemed  by  their  children  and  servants.  For  if  children 
and  servants  perceive  their  parents  and  masters  to  be  liars,  swear- 
ers,  drunkards,  sabbath-breakers,  and  the  like,  How  can  they  hon- 
or and  respect  them  ?  That  which  is  said  of  Jerusalem,  Lam.  i. 
8.  '  All  that  honored  her,  despised  her,  because  they  had  seen 
her  nakedness.'  may  be  applied  to  wicked  and  profane  parents 
and  masters  of  families  ;  their  children  and  their  servants  who 
should  most  have  honored  them,  cannot  but  despise  them,  because 
they  have  seen  their  wickedness  :  And  this  questionless  is  one  spe- 
cial reason  why  most  parents  and  masters  have  so  little  reverence 
and  honor  from  their  children  and  servants. 

3.  Such  is  the  infectious  property  of  sin,  that  if  a  parent  or 
master  of  a  family  be  a  swearer,  drunkard,  scoffer  at  religion,  &c. 
he  is  like  by  a  contagious  insinuation  and  evil  example,  to  infect 
liis  whole  family,  even  his  own  children  and  servants.  And  there- 
fore sin  is  not  unfitly  resembled  to  the  leprosy,  which  quickly  over- 
spreadeth  the  whole  house.  And  it  is  observable  that  the  more 
public  the  persons  are,  the  more  dangerous  are  their  sins.  Private 
men's  sins  are  but  like  the  errors  of  a  pocket-watch,  which  usually 
misleads  only  the  keeper  of  it ;  but  the  sins  of  a  master  of  a  family 
are  like  the  errors  of  an  house-clock,  which  is  apt  to  mislead  the 
whole  family.  .  O  how  careful  then  ought  parents  and  masters  of 
families  to  be  of  their  lives  and  conversations,  lest  by  their  evil 
example  they  corrupt  and  poison  their  own  children  and  servants. 

4.  What  will  it  avail  parents  and  masters  of  families  to  teach 
their  children  and  servants  the  fear  of  God,  to  walk  in  his  ways, 
when  they  themselves  manifest  little  fear  of  God  in  their  lives  and 
conversations,  but  contrariwise  are  loose  and  wanton,  wicked  an4 


The  Christian  Householder,  37S 

profane.  For  certainly,  as  good  examples  are  the  life  of  instruc- 
tion, to  make  it  profitable  and  effectual ;  so  evil  examples  are  the 
death  and  bane  of  good  instruction  to  make  it  unprofitable  and 
ineffectual.  That  parent,  therefore,  or  master  who  reproveth  sin 
in  his  child  and  servant,  must  be  free  from  that  sin  himself,  other- 
wise it  will  be  said,  '  Thou  hypocrite  cast  the  beam  out  of  thine 
own  eye,  and  then  thou  shalt  see  clearly  to  cast  out  the  mote  out 
of  thy  brother's  eye.'  Yea,  and  he  must  be  free  from  all  other 
scandalous  sins,  otherwise  the  child  may  say,  '  my  father  repro- 
veth me  for  lying,  but  he  himself  will  swear.'  And  the  servants 
may  say,  my  master  reproveth  me  for  drunkenness,  and  he  himself 
is  covetous.  That,  therefore,  thy  family-reproof  and  admonition 
may  be  profitable,  thou  must  be  sure  to  be,  at  least  unblameable 
in  thy  life  and  conversation,  that  thou  mayest  not  be  guilty  of 
that  sin  which  thou  condemnest  in  thy  child  or  servant ;  for  there- 
by thou  wilt  pass  a  sentence  of  death  and  condemnation  upon 
fhy  own  soul. 


,276  The  Epistle  Dedicatory* 

THE 

YOUNG  MAN's  GUIDE, 

Through  the  Wilderness  of  this  World,  to  the  Heavenly  Canaan. 

Shewing  him,  how  to  carry  himself  Christian-like, in  the  whole  Course 

of  his  Life. 


The  Epistle  Dedicatory,  to  the  Youth  of  England  and  Wales* 

THOUGH  I  fear  you  are  not  all  of  you  in  so  good  a  con- 
dition for  your  souls  ;  as  that  I  may  apply  these  words  to  you 
without  exception,  which  are  in  1  John  ii.  14.  '  £  have  written 
unto  you,  young  men,  because  you  are  strong,  and  the  word  of 
God  abideth  in  you,  and  ye  have  overcome  the  wicked  one  :'  Yet, 
the  searcher  of  hearts  knoweth,  that  I  have  written  this  Preface, 
and  the  ensuing  Treatise  to  you,  out  of  an  earnest  desire,  that  it 
might  be  so  with  you. 

Myself,  and  others,  that  stand  upon  the  brink  of  eternity,  by 
reason  of  age,  can  see  better  than  yourselves  (because  we  have 
had  experience  of  it)  that  your  youthful  time  is  a  dangerous  time  r 
wherein  however  ye  may  now  rejoice,  yet,  if  you  take  not  heed^ 
you  may  contract  such  guilt  to  your  souls,  as  may  make  you  to 
mourn  hereafter,  yea,  for  ever,  Prov.  v.  11,12,  1 3. 

You  are  apt  to  put  off  convictions,  and  the  calls  of  grace,  in 
hope  of  longer  life  ;  and  so  to  be  unwilling  yet  to  repent,  because 
you  are  too  confident  that  yet  you  shall  not  die  -7  as  if  holiness 
were  not  a  thing  in  season  for  such  as  you  ar<". 

But  doth  God  put  off  doing  good  to  you  till  you  are  old  ?  Is 
He  not  now  preserving  of  you,  and  providing  for  you  while  you 
are  young  ?  Why  then  will  you  put  off  the  doing  service  to  him 
until  you  are  old  ?  What  horrible  unthankfulness  is  this  to  God  ? 
What  ground  have  you  to  think  that  you  shall  live  so  long  ?  Or. 
that  you  shall,  without  fail,  die  God's  servants,  if  you  live  slaves 
to  sin  and  Satan  ? 

But,  because  I  intend  to  be  brief  in  the  way  of  an  epistle  (for 
the  porch  must  not  be  too  great,  where  the  house  itself  is  but  lit- 
tle) therefore  I  will  say  somewhat  briefly  to  you,  as  may  be  consi- 
dered under  a  twofold  distinction  ;  than  to  you  all  in  general. 

1.  Some  of  you  are  the  children  of  godly  parents,  others  are  not. 

2.  Some  of  you  are  yet  in  your  apprenticeships  and  service  5 
and  with  others  of  you,  that  time  is  expired. 

You  that  are  the  children  of  godly  parents,  Oh  if  you  should  no'' 


The  Epistle  Dedicatory,  277 

foe  good,  what  can  you  have  to  plead  for  yourselves  ?  I  take  it 
for  granted,  that  you  have  had  the  advantages  of  your  parents' 
gracious  instructions,  holy  examples,  and  fervent  prayers.  Have 
you  forgotten  what  charge  they  laid  upon  you  to  fear  the  Lord  ? 
Much  like  to  that  of  David  to  Solomon,  1  Chron.  xxviii.  9.  '  And 
thou,  Solomon,  my  son,  know  thou  the  God  of  thy  father,  and 
serve  him  with  a  perfect  heart,  and  with  a  willing  mind  ;  for 
the  Lord  searcheth  all  hearts  and  understandeth  all  the  imagina- 
tions of  the  thoughts  :  If  thou  seek  him,  he  will  be  found  of  thee  : 
But  if  thou  forsake  him,  he  will  cast  thee  off  for  ever.' 

Why  will  you  let  the  pains,  the  prayers,  the  tears,  the  desires, 
the  hopes  of  your  fathers  that  begot  you,  and  your  mothers  that 
bare  you,  be  lost  and  frustrated  ?  If  your  parents  be  yet  alive, 
would  it  not  be  the  joy  of  their  hearts,  to  see  that  GOD  had  circum- 
cised your's  ?  And  if  they  be  dead,  will  not  you  be  afraid  to  meet 
them  at  the  tribunal  of  Jesus  Christ,  in  an  unregenerate  condi- 
tion ?  It  was  no  small  mercy  to  you,  that  God  should  make  you 
to  be  the  seed  of  the  righteous  ;  and  it  will  be  no  small  aggrava- 
tion of  your  sin,  if  you  should  not  be  righteous  seed.  Perhaps,  be- 
sides your  immediate  parents,  your  forefathers  and  ancestors  were 
such  as  walked  with  God  in  their  several  generations  ;  and  so 
godliness  has  {through free  grace)  been,  as  it  were,  entailed  upon  your 
house,  from  one  age  to  another.  Now,  what  a  dreadful  thing  would 
it  be,  if  any  of  you  should  cut  off  the  entail  of  godliness!  Or,  that 
you  should  go  to  hell,  whose  parents  are  going,  or  gone  to  heaven- 
As  for  you  whose  parents  are  not  godly,  that  must  not  keep  you 
from  labouring  to  be  so,  because  they  are  not  such,  yet  they 
should  be  such. 

And  as  I  said  before,  to  those  whose  parents  were  gracious,  that 
it  would  be  a  dreadful  thing  for  them  to  cut  off  the  entail  of  godli- 
ness ;  so  now  I  say  to  you  whose  parents  are  wicked,  that  it  would 
be  a  blessed  t'.ing  for  you  to  cut  off  the  entail  of  sin  ;  which,  if  you 
shall  do,  will  also  cut  off  the  entail  of  those  judgments  which  oth- 
erwise might  come  upon  you,  for  your  father's  iniquities.  Read  to 
this  purpose,  Ezek.  xviii.  14,  15, 16, 17.  And  oh  !  what  an  honor 
will  this  be  to  you,  if  you  shall  do  that  which  is  right  in  the  sight 
of  the  Lord,  when  those  out  of  whose  bowels  you  came,  did  that 
which  was  evil !  Mark  what  notice  is  taken  by  way  of  commen- 
dation, of  young  Abijah,  the  son  of  wicked  Jeroboam,  because  '  in 
him  was  found  some  good  thing  towards  the  Lord  God  of  Israel, 
in  the  house  of  Jeroboam,'  1  Kings  xiv.  3.  It  is  matter  of  great 
thankfulness  and  rejoicing  to  any  beholder,  that  good  children 
should  come  even  out  of  a  good  family  :  Bui  that  branches  should 
be  holy,  where  the  root  was  not,  is  matter  of  great  admiration  and 
praise.  And  yet,  such  wonderful  mercy  doth  the  Lord  sometimes 
shew  to  some  children,  who  neither  by  the  father's  nor  mother's 
side  can  plead  a  right  to  the  covenant  of  grace.  Be  not  discouraged. 


278  The  Epistle  Dedicatory. 

therefore,  from  looking  after  the  promise,  because  you  are  nor, 
according  to  the  natural  birth,  the  seed  of  true  believers  :  but  repent 
and  believe  the  gospel;  and  then,  instead  of  that  (and  which  is 
more  than  that)  you  will,  according  to  the  spiritual  birth,  be  the 
sons  of  Abraham,  yea,  the  sons  of  God. 

Now,  in  order  to  the  second  distinction  :  Some  of  you  are  yet 
in  your  apprenticeship  and  service,  in  which  you  ought  to  behave 
yourselves  with  that  obedience  to  your  governors,  with  that  dili- 
gence and  faithfulness  in  the  duties  of  your  places,  that  you  may 
be  blessings  to  the  families  into  which  God  by  his  providence  hath 
called  you.  Take  heed  of  pride,  stubbornness,  idleness,  evil  com- 
pany, and  of  zvronging  your  masters  in  the  least  kind.  Be  much  in 
the  consideration  and  imitation  of  Jacob  and  Joseph  $  the  first  of 
which  served  Laban  with  all  his  power,  Gen.  xxxi.  6.  and  the 
other  was  so  careful  and  conscientious  to  his  master's  business, 
that  he  made  him  overseer  of  his  house,  and  put  all  that  he  had 
into  his  hands,  Gen.  xxxix.  4. 

J  would  advise  you  to  get  such  scriptures  by  heai't,  which  in- 
struct servants  in  their  duties,  especially  these;  Eph.  vi.  5,  6.  7. 
Col.  iii.  22,  23,  24,  25.  1  Tim.  vi.  12.  fit.  ii.  5.  10.  1  Pet.  ii.  18, 
19.  &c.  Take  your  Bibles,  and  turn  to  these  places ;  read, 
remember,  and  practise  them. 

And,  because  there  is  a  sort  of  wicked  young  ones,  who  not 
being  content  with  being  vile  themselves,  do  desire  to  draw  others 
into  the  fellowship  of  their  works  of  darkness  ;  therefore,  let  not 
that  word  depart  from  you,  in  Prov.  i.  10.  'My  son,  if  sinners 
entice  thee,  consent  thou  not ;'  and  verse  15.  '  My  son,  walk  not 
thou  in  the  way  with  them ;  refrain  thy  foot  from  their  path.' 
See  also  Prov.  iv.  15,  &c. 

And  now,  for  you  young  men,  whose  years  of  apprenticeship 
are  expired,  and  who  are  no  longer  servants,  because  you  are 
freed  from  your  masters  :  You  have  a  wide  world  before  you, 
take  heed  that  you  be  not  lost  in  it,  by  wandering  from  the  paths 
of  God's  commandments  ;  either, 

1 .  In  abusing  your  liberty :  Or, 

2.  In  the  using  of  your  trades. 

As  for  your  liberty ;  Remember,  that  though  the  yoke  of  your 
masters  be  off,  yet,  you  must  lake  it  upon  you,  if  yet  you  have 
not.  As  you  have  a  master  upon  earth,  whose  servants  you  were 
to  be  for  a  certain  time,  so,  you  have  a  Master  in  heaven,  whose 
servants  you  must  be  for  ever ;  and  this  will  be  no  unwelcome 
news  to  you,  if  you  do  but  understand  what  a  good  Master  the 
Lord  is  to  all  that  serve  him  in  sincerity,  and  with  all  their  heart. 
Though  therefore,  you  have  obtained  freedom  from  man,  yet  you 
must  not  take  any  freedom  to  sin  against  God :  And,  though  you 
are  in  that  respect  at  your  own  disposal,  yet,  you  must  not  live  as 
if  you  were  your  own,     I  think  that  young  men.  at  the  coming 


The  Epistle  Dedicatory,  275 

out  of  their  time,  had  need  count  it  one  of  the  special  time  of  their 
life,  wherein  they  should  be  most  watchful ;  for,  it  may  be  easily 
observed  in  too  many,  that  there  is  such  profaneness  manifested, 
as  if  hell  were  broke  loose. 

In  the  using  of  your  trades  and  callings,  you  must  manage  all 
things,  as  those  that  do  not  make  men's  practices,  but  God's  pre- 
cepts, the  rule  of  their  buying  and  selling.  Beware  of  the  love  of 
money,  which  is  the  root  of  all  evil ;  and  be  sure,  go  not  out  of 
God's  way  to  get  an  estate  :  That  will  be  sad  gain  at  last,  which 
brings  the  loss  of  the  soul.  It  is  men's  horrible  unbelief  and  igno- 
rance, and  distrustfulness  of  God's  all  sufficiency,  that  makes  them 
think  they  shall  not  get  enough  for  themselves  and  theirs  to  livo 
comfortably  upon,  unless  they  should  stretch  their  consciences 
beyond  the  due  bounds.  And  know,  '  That  what  is  unjustly  gotten, 
will  be  followed  with  a  blasting,  when  that  which  is  honestly- 
come  by  will  be  followed  with  a  blessing.' 

And  now,  for  a  conclusion  to  all  of  you.  What  hath  hitherto 
been  spoken,  is  but,  as  it  were,  to  prepare  you  a  little  for  that  great 
duty  of  '  Remembering  NOW  your  Creator  in  the  days  of  your 
YOUTH.'  Be  sure,  you  never  will  remember  yourselves,  if  you 
.forget  the  Lord.  When  the  prodigal  son  came  to  himself,  he  pre- 
sently thought  of  returning  to  his  father,  Luke  xv.  17,  18,  19. 
Notwithstanding,  all  your  sins  against  God,  his  bowels  of  love  will 
receive  you,  '  If  you  do  not  refuse  the  mercy  that  is  offered  you.' 
He  knows  as  well  how  to  pardon  the  penitent,  as  to  punish  the 
impenitent.  It  is  his  infinite  goodness  to  your  souls,  that  you 
should  have  some  to  warn  you  before  it  be  too  late.  In  the  number 
of  which,  I  have  desired  to  be  one,  out  of  an  hearty  well-wishing 
to  your  eternal  good. 

Read,  and  consider  what  follows  ;  and  the  Lord  give  you  un- 
derstanding, and  add  his  own  blessing,  teaching  you  faithfully  to 
improve  all  the  helps  and  furtherances,  he  is  pleased  to  vouchsafe 
unto  you,  for  your  soul's  advantage. 


280  The  Young  Maris  Guide* 

CHAP.  I. 

The  Exposition  of  the  Words. 

Eccles.   xii.  1. 
Rememher  now    thy  Creator  in  the  days  of  thy  youth,  while  the 
evil  days  come  not,  nor  the  years  draw  nigh,  when  thou  shalt  say 
I  have  no  pleasure  in  them* 

SIRS, 

THE  Royal  preacher  king  Solomon,  in  the  latter  part  of  the 
foregoing  chapter,  doth  by  an  emphatical  irony,  dissuade  young 
men  from  those  youthful  lusts,  and  sensual  pleasures,  whereto 
they  are  naturally  addicted  ;  and  that  b}7  the  consideration  of 
the  dreadful  account  they  are  to  give  unto  GOD,  at  the  great 
day  ;  as  verse  9.  '  Rejoice,  O  young  man  in  thy  youth,  and  walk 
in  the  ways  of  thine  heart,  and  in  the  sight  of  thine  eyes :  but 
know  thou,  that  for  all  these  things,  God  will  bring  thee  into 
judgment.'  As  if  he  had  said,  Since  thou  art  set  upon  it  to  have 
thy  will,  and  thy  way,  to  suck  the  sweet,  and  make  the  best  of 
what  is  before  thee,  take  thy  course,  take  thy  fill  of  thy  pleasure, 
ease  and  heart's  content,  whilst  thou  livest,  but  remember  what 
comes  after  ;  and  know,  that  for  all  thy  sweet  morsels,  and  plea- 
sant draughts,  for  all  thy  pleasant  sins,  youthful  liberties,  and 
those  vain  and  wicked  courses  wherein  thou  now  takest  such  con- 
tent, and  delight,  '  God  will  bring  thee  into  judgment.'  Die 
thou  must ;  thou  knowest  not  how  soon,  and  after  death,  thou 
shalt  be  brought  before  God's  tribunal,  there  to  answer  for  all  thou 
hast  done,  and  receive  a  just  recompence  of  reward.  Remember 
this,  O  young  man,  and  then  go  on  thy  way  at  thy  peril. 

A  serious  consideration  of  the  judgments  of  God,  would  be  an 
excellent  means  to  abate  the  heat  of  lust,  and  take  off  young  men 
from  those  sensual  delights,  wherein  they  are  commonly  so 
drenched  and  drowned. 

Solomon  having  thus  dissuaded  young  men  from  their  youthful 
lusts  and  pleasures,  in  the  beginning  of  this  chapter,  he  persuades 
them  to  the  seeking  of  God,  and  that  from  their  youth,  and  young- 
er years,  by  several  arguments. 

The  first  is  couched  in  the  four  first  verses  of  this  1 2th  chapter, 
taken  from  the  unfitness  of  old  men,  to  set  themselves  to  the  service 
of  God,  which  they  have  neglected  all  the  former  part  of  their 
lives  : '  Remember  now  thy  Creator  in  the  days  of  thy  youth,  while 
the  evil  days  come  not,  nor  the  years  draw  nigh  when  thou  shalt 
say,  I  have  no  pleasure  in  them.'    Briefly  to  clear  the  words. 

Remember,  Young  men  of  all  others  in  this  case,  have  but  short 
memories,  are  apt  to  forget  God,  his  way  and  judgment,  and  to 


The  Young  Marts  Guide.  28  \ 

leave  the  care  of  minding  hereof  to  their  old  age  ;  therefore  the 
wise  man  knowing  how  unfit  and  unseasonable  that  would  be  to 
enter  upon  so  great  a  work,  advises  them  to  begin  betimes  and  ear- 
ly to  fix  their  thoughts  on  God,  and  to  consecrate  their  strength 
from  the  very  first  to  him.  For  this  remembrance  in  the  text  doth 
not  only  import  an  act  of  memory,  but  such  a  calling  to  mind 
as  works  upon  the  affection  and  practice,  so  as  to  set  us  a  doing 
of  what  we  know  and  remember. 

'  To  remember  God,'  is  the  same  as  to  '  know  God,  to  love, 
fear,  and  serve  him.'  It  is  the  same  counsel  which  Solomon  here 
gives,  which  once  he  received  from  his  aged  father,  1  Chron. 
xxviii.  9.  '  And  thou,  Solomon,  my  son,  know  thou  the  God  of 
thy  father,  and  serve  him  with  a  perfect  heart,  and  willing  mind.' 
As  God  is  said  to  remember  man  when  he  thinks  upon  him  to  do 
him  good ;  so  man  doth  then  remember  God,  when  he  thinks 
Upon  him  to  do  him  service. 

'  Thy  Creator,'  From  whom  thou  hast  thy  being,  and  well- 
being,  thy  creation  and  preservation,  and  therefore  owest  thyself 
and  service  unto  him.  As  thou  art  from  God,  so  thou  oughtest 
to  love  and  live  unto  him.  He  made  thee  a  living  soul  after  his 
own  image,  and  thereby,  as  thou  art  more  capable,  so  art  thou 
the  more  obliged  unto  him  ;  and  that, 

'Now  in  the  days  of  thy  youth.'  Which  is  the  prime  of  thy 
time,  the  flower  of  thine  age,  the  strength  of  thy  life,  when  thou 
art  able  to  do  him  the  best  service.  God  will  be  served  with  the 
best  of  all  thy  strength,  and  will  not  be  put  off  till  thy  strength 
be  gone  :  Therefore  now  in  the  flower  of  thy  youth  give  up  thy- 
self unto  him. 

'  While  the  evil  days  come  not,  nor  the  years  draw  nigh,  when 
thou  shalt  say,  I  have  no  pleasure  in  them.'  That  is,  before  old 
age  seizeth  on  thee,  which  will  be  full  of  pains  and  sorrows,  so  that 
thou  canst  take  no  delight  in  any  thing,  neither  canst  thou  find 
any  desire  or  strength  for  service.  Here  the  days  of  old  age  are 
called  evil,  because  men  are  then  subject  to  manifold  infirmities 
and  afflictions  :  As  if  he  had  said,  seeing  the  elder-days  are  like  to 
be  evil-days  full  of  pains  and  griefs,  be  sure  thou  do  not  add  there- 
unto the  bitterness  of  thy  youthful  lusts  and  pleasures,  and  the  bur- 
den of  those  duties  which  should  have  been  the  business  of  thy 
youth.  Shall  the  sins,  and  the  works  of  an  whole  age,  be  laid 
upon  thine  aged  shoulders,  what  an  intolerable  burden  will  that 
be  to  thee,  who  wilt  find  it  hard  enough  for  thee  to  bear  up  un- 
der thy  diseases  and  infirmities  !  Be  doing  rather  now  in  the  days 
of  thy  youth,  lay  up  against  the  time  to  come,  be  aforehand  with 
thy  necessary  work,  get  to  be  rich  in  grace,  abundant  in  good 
works,  serving  the  Lord  in  holiness  and  righteousness  all  the 
days  of  thy  life,  which  may  comfort  thine  heart  against  the  evi.I? 

36 


282  The  Young  Maris  Guide, 

of  thine  old  age,  that  so  it  may  not  be  unto  thee  evil,  but  as  it 
was  to  Abraham,  a  good  old  age,  Gen.  xxv.  8. 

The  drift  of  the  wise  man  in  these  words,  is  to  stir  up  young 
men  to  consecrate  their  youth  and  younger  years  especialty  to  the 
remembering  and  serving  of  God  ;  because  old  age  being  full  of 
weakness  and  infirmities,  it  is  very  unfit  then  to  begin  to  serve 
God  or  to  mind  the  great  work  of  repentance  and  reformation. 


CHAP.  II. 

The  grand  Proposition,  with  the  Reasons  thereof, 

FROM  the  drift  and   scope   of  Solomon  in  these  words? 
may  be  raised  this  point  of  doctrine. 

Doctrine,  '  It  is  a  duty  incumbent  upon  all  young  men,  to  con- 
secrate the  prime  and  strength  of  their  days  to  the  service  of 
God.'  So  to  remember  God,  as  to  devote  themselves  to  him. 
This  was  typified  under  the  law,  where  the  Lord  required  the 
jirst-fruits  to  be  dedicated  to  him,  the  first-born  to  be  sanctified 
to  him,  and  the  young  bullocks  and  lambs  to  be  offered  in  sacri- 
fice to  him ;  which  was  written  for  our  learning,  to  teach  and 
instruct  us  to  offer  to  God  the  service  of  our  youth,  as  well  as  of 
our  old  age.  And  is  it  not  most  equal,  that  as  the  first-fruits  of 
other  things,  so  the  first-fruits  of  man,  of  his  ripened  under- 
standing and  affections,  should  be  given  unto  God  ?  Was  not  the 
Lord  greatly  offended,  when  men  reserved  the  best  of  the  flock 
to  themselves,  and  offered  the  old,  blind,  and  lame  to  him  ? 
And  will  he  be  well-pleased  that  we  devote  our  youth  and  youn- 
ger years  to  the  service  of  Satan,  and  the  satisfying  of  our  own 
lusts,  and  reserve  for  Him  only  our  decrepit  old  age. 

This  is  likewise  commended  to  us  in  the  example  of  divers 
young  men  recorded  in  scripture.  We  read  of  Isaac,  that  while 
he  was  young,  he  accustomed  himself  to  prayer  and  meditation, 
Gen.  xxiv.  63.  Of  Josiah,  that  '  when  he  was  eight  years  old, 
he  did  that  which  was  right  in  the  sight  of  the  Lord  :  And  in  the 
eighth  year  of  his  reign,  while  he  was  young,  he  began  to  seek 
after  the  God  of  David  his  father,'  2  Chron.  xxxiv.  1,3.  Of 
Obadiah,  that  '  he  feared  the  Lord  from  his  youth,'  1  Kings  xviii. 
12.  And  of  Timothy,  that  '  from  a  child  he  had  known  the 
holy  scriptures,  which  were  able  to  make  him  wise  unto  salva- 
tion,' 2  Tim.  iii.  1 5.  If  any  shall  ask,  '  wherewith  shall  a 
young  man  cleanse  his  way  ?'  Surely  by  following  the  examples 
of  such  rare  young  men  as  these  were. 

The  reasons  of  the  point.     Reas.  1.  '  Youth  is  the  fittest  time 
that  can  be  given  to  God,  as  being  the  spring-time,  and  excel-. 


The  Young  Marts  Guide.  283 

lentest  part  of  thy  life.'  In  the  grave  there  is  no  serving  G©d  : 
In  thy  old  age  it  is  bad  serving  Him,  by  reason  of  the  manifold 
weaknesses  and  infirmities  that  accompany  the  same  ;  therefore 
thy  youth  must  needs  be  the  fittest  time  for  his  service.     For, 

1 .  '  Youth  is  most  active  and  vigorous,  quick  and  lively,  being 
not  at  all  clogged  with  the  infirmities  of  age.'  Then  is  thy  body 
strongest,  thy  wit  sharpest,  and  thy  memory  most  capable  and 
retentive.  How  unworthy  then  is  it  for  thee  to  sacrifice  thy 
youth  to  Bacchus  and  Venus,  to  ungodly  sensuality  and  luxury, 
and  at  last  to  lay  thy  old  bones  upon  God's  altar  ?  O  what  pity 
it  is,  that  the  devil,  the  world,  and  the  flesh,  should  have  thy 
cream  and  flower  :  And  how  shameful,  that  God,  to  whom  thy 
whole  life  is  due,  should  have  only  the  bran,  and  dregs! 

2.  '  Youth  is  the  time  of  strength,'  and  the  service  of  God, 
being  no  easy  work,  calls  for  thy  utmost  strength ;  the  strength 
of  thy  body,  as  well  as  the  strength  of  thy  mind.  Our  Saviour 
requires,  '  Strive  to  enter  in  at  the  strait  gate.'  The  word  in 
the  Greek  Agonizesthe,  signifies  a  striving  with  our  utmost  skill, 
strength,  and  activity,  as  wrestlers  do  for  mastery.  And  saith 
the  apostle,  '  Work  out  your  salvation,'  where  the  word  in  the 
original  Katergazcte,  signifieth  to  work  with  the  greater  indus- 
try. Old  men,  whose  strength  is  wasted,  are  like  to  make  but 
poor  wrestlers  and  as  poor  workers  :  And  therefore  what  fitter 
time  can  there  be  in  earnest  to  set  upon  the  difficulties  of  reli- 
gion, and  godliness,  and  the  mighty  and  weighty  works  thereof, 
than  in  the  strength  of  our  days  ? 

Rtas.  2.  '  The  service  of  thy  youth  is  the  most  acceptable  ser- 
vice unto  God.'  When  Abraham  manifested  his  willingness  to 
sacrifice  his  young  son  Isaac,  upon  the  command  of  God,  oh  how 
kindly  did  the  Lord  take  it !  And  thereupon  promised,  yea,  swore 
to  him,  saying,  '  Because  thou  hast  done  this  thing,  that  in  bles- 
sing I  will  bless  thee,'  Gen.  xxii.  16.  In  like  manner,  if  thou 
sliouldst  consecrate  thy  younger  years  unto  God,  which  is  (as  it 
were)  to  sacrifice  thy  Isaac,  he  will  take  it  kindly  at  thy  hands, 
and  thou  shalt  be  remembered  with  a  blessing  in  thine  age  ;  *  for 
with  such  sacrifices  God  is  well  pleased.'  When  our  Saviour 
heard  the  rich  man  in  the  gospel  say,  '  All  these  commandments 
have  I  kept  from  my  youth,'  the  evangelist  observes  that  '  be- 
holding him  he  loved  him,'  to  shew  possibly  how  he  loveth  the 
service  of  young  men,  how  pleasing  and  acceptable  it  is  to  him. 
And  it  is  questionable,  whether  God,  who  calls  for  the  first-fruits 
of  thy  life,  if  thou  deny  him  that,  will  accept  the  gleanings  of 
thine  age. 

Reus.  3.  '  Another  reason  may  be  taken  from  the  momentary 
shortness,  and  uncertainty  of  thy  life.  So  short  it  is,  that  the  whole 
of  it,  from  first  to  last,  is  little  enough  for  thy  necessary  work. 
To  get  an  interest  in  Christ,  to  mortify  thy  lusts,  to  furnish  thy- 


284  The  Young  Maris  Guide. 

self  with  grace,  to  fill  up  the  fruits  of  righteousness  and  thereby 
to  make  sure  to  thyself  a  better  life  ;  believe  it,  those  are  not  the 
works  of  a  few  days  or  hours. 

And  so  uncertain  is  thy  life,  that  thou  hast  no  assurance  of  living 
one  day  longer.  We  are  all  but  tenants  at  will,  and  may  be  turn- 
ed out  of  our  earthly  tabernacle  whensoever  our  great  landlord 
pleases,  even  at  a  quarter's,  yea,  at  a  minute's  warning.  And, 
therefore,  as  thou  hast  any  regard  to  the  eternal,  welfare  and  sal- 
vation of  thy  precious  soul,  it  behoveth  thee  now,  even  now  to  set 
to  thy  work,  to  abandon  thy  sins,  to  close  with  the  tenders  and 
offers  of  Jesus  Christ,  to  give  up  thyself  to  the  service  of  God, 
for  thou  knowest  not  what  a  day  or  an  hour  may  bring  forth. 

A  man  that  hath  a  work  of  great  consequence  to  be  done,  and 
but  one  day  for  the  doing  it,  had  need  rise  early  in  the  morning, 
and  with  all  possible  speed  to  fall  upon  it.  This  is  thy  case,  thou 
hast  a  great  work  to  be  done,  even  the  salvation  of  thy  precious 
and  immortal  soul  ;  and  but  a  little  time  allowed  thee  for  the  do- 
ing of  it,  and  that  uncertain.  Doth  it  not  then  concern  thee 
speedily,  without  any  further  delay,  to  set  about  it,  and  to  improve 
thy  precious  time  to  the  best  advantage  1 

Heris.  4.  '  Blay  be  taken  from  the  uncertainty  of  conversion  in 
thine  old  age.'  Though  thou  wert  sure  to  live  long,  even  to  old 
age,  and  thereupon  shouldest  give  up  thyself  to  thy  sensual  liber- 
tie^,  and  encourage  thyself  therein  by  the  hopes  of  an  after-repen- 
tance ;  yet  how  canst  thou  be  sure  that  then  at  last  thou  shah  re- 
pent ?  Conversion  is  not  in  man's  power,  it  is  the  work  of  God, 
which  he  is  pleased  to  work  on  whom,  and  when  he  will.  God  ig 
merciful  to  offer  grace,  but  he  is  just  also  to  punish  the  neglect 
thereof.  I  have  read  a  story  of  a  profane  fellow,  who  was  often 
wont  to  say,  he  doubted  not  but  that  he  should  repent  at  last,  if 
he  had  but  time  to  say  three  words,  Domine,  miserere  me,  Lord 
have  mercy  on  me.  Not  long  after,  riding  over  a  crazy  bridge, 
both  horse  and  man  fell  into  the  river;  but  instead  of  saying  the 
former  words,  he  cried  out  in  these  three  words,  Capiat  omnia 
dcemon,  The  Devil  take  all.  Young  men,  let  this  be  a  warning  to 
you  all,  venture  not  on  to-morrow,  '  but  to-day  if  you  hear  his 
voice,  harden  not  your  hearts,'  Psal.  xcv.  7.  Now  God  caHcth 
and  inviteth  thee  to  turn  from  thy  sins  unto  him,  and  in  good  earn- 
est to  set  upon  the  practice  of  an  holy  life.  He  now  knocketh  at 
the  door  of  thine  heart,  offering  to  enter,  that  he  may  dwell  in  thee ; 
but  if  thou  refuse  to  let  him  in,  hew  knowest  thou  whether  ever 
he  will  knock  again;  And  what  if  he  should  not  ?  O  what  if  he 
that  knocks  at  thy  door  to-day,  should  (if  thou  now  open  not)  never 
knock,  or  look  after  thee  again  for  ever  ?  O  where  must  thine 
everlasting  dwelling  then  be  ? 

Reas.  5.    '  Mav  be  taken  from  the  manifold  mischiefs  which. 


The  Young  Man's  Guide.  235 

will  follow  upon  thy  continuing  thy  sinful  course  of  life,  without 
turning  unto  God.' 

1 .  '  The  longer  thou  continuest  in  any  sin,  the  stronger  it  will 
grow,  and  the  more  hardly  be  subdued.'  The  longer  a  tree  is 
suffered  to  grow,  the  deeper  rooting  it  taketh,  and  the  more  hard- 
ly will  it  be  plucked  up.  In  like  manner,  the  longer  thou  contin- 
uest in  sin,  the  deeper  rooting  will  it  take  in  thee,  and  with  the 
greater  difficulty  be  removed.  As  therefore  we  would  condemn 
him  of  extreme  folly,  who  essaying  to  pluck  up  a  young  plant,  and 
finding  some  difficulty  therein,  should  let  it  stand  till  it  had  taken 
deeper  rooting  in  the  ground,  and  then  attempt  to  pull  it  up  :  So 
alike,  nay,  much  more  foolish  is  that  man,  who  in  his  youth,  and 
younger  years,  finding  some  difficulty  in  turning  from  his  sins  un- 
to God,  should  put  it  off  until  his  sins  had  taken  faster  hold  of  him, 
supposing  that  then  he  should  more  easily  do  it.  The  truth  is, 
it  is  rarely  seen,  that  such  who  give  up  themselves  to  the  service 
of  sin  and  Satan  in  their  youth,  do  serve  God  in  their  old  age. 
How  seldom  do  we  hear  of  an  old  sinner  converted  ?  '  Can  the 
Ethiopian  change  his  skin,  or  the  Leopard  his  spots  ?  Then  may 
you  also  do  good,  who  are  accustomed  to  do  evil,'  Jer.  xiii.  23. 
As  if  it  were  a  thing  impossible  for  one  that  has  continued  long 
in  a  course  of  sinning,  to  leave  and  forsake  it,  and  to  give  up  him- 
self to  the  service  of  God.  Surely  with  man  it  is  impossible, 
though  not  with  God,  unto  whom  all  things  are  possible.  It  will 
be  therefore  thy  wisdom  betimes,  even  in  thy  youth,  to  set  thyself 
against  the  power  of  thy  corruptions,  lest  they  grow  too  strong  to 
be  mastered  and  subdued. 

2.  '  Continuance  in  a  course  of  sinning  will  so  insensibly  harden 
thy  heart,  that  thou  wilt  find  the  work  more  difficult.'  Though 
thou  mayest  flatter  thyself  with  a  conceit  that  thou  wilt  cast  off  thy 
sins,  and  become  a  new  man  hereafter  :  yet  thou  wilt  find  by  sad 
experience,  that  the  longer  thou  cletainest  them,  the  harder  it  will 
be  to  part  with  them  :  For  every  sin  doth  not  only  bring  a  guilt 
upon  the  soul,  but  likewise  a  stronger  inclination  to  the  practice 
thereof.  How  many  be  there,  who,  in  their  youth,  and. younger 
years,  were  wont  often  to  say,  '  It  is  too  soon  to  part  with  our  be- 
loved sins,  there  is  time  enough  for  that  hereafter :'  But  when  their 
hereafter  hath  been  come,  then  have  they  said,  '  It  is  too  late  ; 
our  Hearts  are  so  hardened,  that  now  we  cannot  repent.' 

3.  '  The  longer  thou  deferrest  thy  reformation  and  amendment, 
the  greater  indisposition  and  disability  wilt  thou  find  in  thyself 
thereunto.'  Their  understanding  will  be  more  and  more  darkened 
with  the  mist  of  ignorance;  thy  will,  through  custom  in  sinning, 
be  more  stubborn  and  refractory  to  the  will  of  God  revealed  in  his 
word :  thy  conscience  will  be  more  and  more  seared :  yea,  all  the 
powers  of  thy  soul  will  be  more  and  more  distracted  with  earthly 


286  The  Young  Man's  Guide. 

cares  and  businesses  :  What  folly  then  must  it  needs  be,  to  put 
off  thy  serving  of  God  from  thy  younger  to  thine  elder  years! 

4.  '  By  continuing  in  a  course  of  sinning,  we  come  to  a  custom 
and  habit  of  sinning,  which  will  be  hardly  left  or  broken  off.'  For 
custom  in  sin,  takes  away  all  conscience  of  sin,  and  hardeneth  the 
heart  more  and  more  against  God  and  godliness  :  Yea,  custom  is 
another  nature  ;  and  that  which  is  natural,  is  not  easily  changed. 
It  is  found  by  experience,  that  such  who  have  been  long  accus- 
tomed to  drinking,  swearing,  or  any  other  vices,  are  very  hardly 
reclaimed  from  the  same  :  What  egregious  folly  then  must  it  needs 
be  in  any,  who  now  finding  it  somewhat  difficult  to  break  off  his 
coarse  of  sinning,  and  betake  himself  to  a  strict  course  of  life, 
should  defer  it  longer,  until  the  corruption  of  nature,  through  cus- 
tom of  sinning,  grow  stronger  and  stronger  in  him  !  If  ever,  there- 
fore, thou  intendest  to  give  over  thy  sinning  trade,  and  to  devote 
thyself  -to  the  service  of  God,  it  will  be  thy  wisdom  speedily  to  set 
upon  it,  before  thy  sins  be  confirmed  by  custom. 

b.  '  Thy  long  continuance  in  a  sinful  course  of  life,  will  make 
thy  repentance  much  more  grievous  and  bitter.'  Some  men  in 
their  new»birih,  feel  far  greater  pangs  and  throes  than  others  ; 
some  are  even  on  the  rack,  through  dreadful  horrors  in  their  con- 
sciences, and  a  deep  apprehension  of  the  wrath  and  vengeance  of 
God  due  unto  them  for  their  sins  :  And  these  are  usually  such  as 
are  either  guilty  of  some  gross  and  heinous  sin,  or  else  have  for  a 
long  time  run  on  in  a  course  of  sinning  against  God.  St.  Paul 
having  been  a  blasphemer,  and  a  persecutor  of  the  church  of  God, 
his  new-birth  cost  him  many  a  bitter  throe  ;  he  was  so  deeply 
humbled  and  cast  down  with  a  sight  and  sense  of  his  sins,  and 
heinousness  of  them,  that  for  three  days  he  did  neither  eat  nor 
drink,  Acts  ix.  £.  Mary  Magdalene,  having  been  a  notorious  sin- 
ner, it  is  recorded,  that  at  her  conversion,  she  wept  so  abundant- 
Jv,  that  she  washed  the  feet  of  our  Saviour  with  her  tears  and 
wiped  them  with  the  hairs  of  her  head,  Luke  vii.  33.  And,  in- 
deed, most  men's  sorrow  and  humiliation  for  their  sins,  is  usually 
suitable  to  the  number  and  heinousness  of  their  sins.  As  therefore, 
thou  wouldst  avoid  those  dreadful  terrors  and  bitter  throes,  those 
heart-melting  sorrows,  which  possess  many  in  their  new- birth,  it 
will  be  thy  wisdom  speedily,  even  now  in  thy  youth,  and  young- 
est years,  before  thou  hast  contracted  many  great  and  heinous 
sins,  to  engage  thyself  in  the  ways  cf  godliness. 

G.  '  Continuance  in  sin  without  sincere  repentance,  will  make 
thy  condemnation  more  intolerable.'  By  delaying  to  turn  from 
thy  sins  unto  God,  as  thou  dost  prepare  more  matter  for  thy  grief 
and  sorrow,  so  thou  dost  treasure  up  more  fuel  for  thy  everlasting 
^burning  ;  which  the  apostle  plainly  expresses,  Rom.  ii.  5.  '  But 
thou,'  saith  he,  '  after  thy  hardness  and  impenitent  heart,  trea- 
surest  up  unto  thyself  wrath  against  the  day  of  wrath;  and  revela- 


The  Young  Marts  Guide.  287 

lion  of  the  righteous  judgment  of  God,  who  will  render  to  every 
man  according  to  his  deeds,  whether  they  be  good  or  bad.'  So 
that,  continuance  in  sinning,  without  true  and  unfeigned  repen- 
tance, must  needs  occasion  an  heavier  weight  of  vengeance  at  last : 
For,  he  that  adds  to  his  sins,  doth  certainly  add  to  his  own  pu- 
nishment, treasuring  up  wrath  against  the  day  of  wrath;  and  ga- 
thering as  it  were,  more  wood  to  increase  those  flames,  which  shall 
burn  to  all  eternity. 

Reas.  6.  '  May  be  taken  from  the  benefits  which  follow  and 
accompany  thine  early  serving  of  God.' 

1.  'Thereby  thou  wilt  prevent  manifold  sins,  especially  thy 
youthful  lusts  ;?  which  to  many  prove  very  bitter  in  their  age, 
when  God  is  pleased  to  set  them  home  upon  their  consciences,  or 
suffer  them  to  fly  in  their  faces.  As  every  calling,  so  every  age 
of  life,  has  its  special  and  peculiar  sins,  unto  which  it  is  most  sub- 
ject. Thus  covetousness  is  usually  the  old  man's  sin,  and  volupr 
tuousness  the  young  man's  sin  ;  the  remembrance  of  which  oft-times 
is  very  grievous  in  old  age  :  Therefore  Job  speaks  of  some  wick- 
ed men,  Job.  xx.  11.  whose  bones  are  full  of  the  sins  of their  youth  • 
meaning,  that  they  feel  more  smart  in  their  old  age,  than  ever 
they  found  pleasure  and  delight  in  them  in  their  youth.  It  must 
be  a  sad  burden,  when  men  in  their  old  age,  do  feel  the  heavy 
weight  of  their  youthful  lasts  :  and  yet,  what  more  ordinary!  We 
read  of  Job,  that  though  he  was  one  that  truly  feared  God,  carl 
eschewed  evil,  as  God  himself  testifieth  of  him,  Job  i.  3.  yet  was 
the  remembrance  of  the  sins  of  his  youth  very  bitter  unto  him. 
'  Thou  writest  bitter  things  against  me  -7  and  makest  me  to  possess 
the  sins  of  my  youth,'  saith  he,  Job  xiii.  26. 

Oh  then,  how  bitter  and  grievous  will  they  be  unto  them,  who 
in  their  youth  do  wholly  prostrate  themselves  to  lust  and  lewdness  ? 

Such  as  in  their  younger  years  have  taken  great  pains,  and 
thereby  got  heats  and  colds,  are  apt  to  cry  out  of  aches  and  stitches 
in  their  age.  Young  sinner,  look  for  it,  thy  early  pleasures  and 
youthful  wantonness,  and  that  drudgery  which  they  have  put  thee 
to,  are  like  to  be  stitches  in  thy  aged  sides,  and  swords  in  thy 
heart  and  soul. 

Oh  young  man!  how  should  the  consideration  thereof  stir  thee 
up,  even  now  in  the  days  of  youth,  to  remember  thy  Creator, 
and  to  dedicate  thyself  unto  him!  thereby  thou  mayest  prevent 
both  thy  present  sins ;  and  those  bitter  returns  they  are  otherwise 
like  to  make  thee  after  many  days. 

2.  '  By  thine  early  serving  God,  the  exercises  of  religion  will 
be  more  pleasant  and  easy  unto  thee  ;*  for  often  use  will  bring  tb.ee 
to  a  custom,  and  long  custom  will  work  in  thee  a  habit,  which 
will  be  easy  and  familiar,  and  habits,  whether  good  or  evil,  will 
be  more  easily  gotten  in  youth  than  in  age.  We  find  bydailj  ex- 
perience, when  young  men  are  put  apprentices  to  such  trades  as 


23 S  The   Young  Man's  Guide. 

are  hard  to  be  learned,  they  soon  attain  to  the  mystery  of  them- 
and  become  dexterous  therein  ;  whereas,  if  men  in  their  old  age, 
should  set  about  learning  of  them,  they  would  never  attain  to  any 
perfection  therein.  In  like  manner,  if  thou,  from  thy  youth 
wouldst  accustom  thyself  to  the  exercise  of  religion,  and  works  of 
sanctification,  thou  wouldst  sooner  attain  the  skill  and  practice  of 
them :  whereas,  if  thou  shouldst  put  them  off  to  old  age,  they 
would  come  off  very  hardly,  and  thou  wouldst  find  thyself  very 
unapt  and  untoward  thereunto. 

3.  '  The  sooner  thou  beginnest  to  serve  God  here,  the  greater 
will  be  thy  reward  hereafter  in  heaven  f  for  thy  reward  there, 
will  be  proportioned  to  thy  work  here.  Though  no  man  shall  be 
rewarded  for  his  works,  but  only  through  the  merits  of  his  bles- 
sed Saviour  Jesus  Christ ;  yet,  God  of  his  free  grace  hath  promised 
to  reward  us  according  to  our  zcorks  ;  as  the  apostle  expresseth, 
Rom.  ii.  6.  He  will  render  to  every  one  according  to  his  deeds  ;  im- 
plying, that  the  measure  of  glory  hereafter,  shall  be  proportioned 
to  the  measure  of  our  sanctification  and  obedience  here  :  so  that  I 
may  apply  that  of  the  apostle,  1  Cor.  ix.  6.  '  He  that  soweth  spar- 
ingly, shall  reap  sparingly  ;  and  he  that  soweth  bountifully,  shall 
reap  bountifully.'  Look,  as  here  men's  harvest  is  usually  answer- 
able to  their  sowing,  in  like  manner,  the  reward  of  God's  people 
in  heaven  shall  be  answerable  to  the  seed  which  is  sown  by  them 
here;  he  who  soweth  liberally  here,  abounding  in  duties  of  piety, 
and  works  of  righteousness,  shall  have  a  liberal  reward  in  hea- 
ven. Now,  the  sooner  any  man  begins  to  engage  his  heart  to 
God,  the  more  service  will  he  do  him  in  this  life,  and  consequent- 
ly, the  greater  reward  shall  he  have  from  him  in  the  life  to  come. 
Oh,  what  stronger  argument,  or  greater  encouragement  than  this, 
can  young  men  possibly  have,  to  devote  and  consecrate  them- 
selves, from  their  youth  and  tender  years,  to  the  service  of  their 
Creator ! 

The  point  being  thus  proved  by  scripture,  example,  and  masons ; 
come  we  now  to  the  application  thereof. 

CHAP.  III. 

Contains  a  sharp  Reproof  of  those  who  devote  their  Flower  and. 
Prime  to  the  Service  of  Satan  ;  and  their  sinful  Lusts,  and 
reserve  their  decayed  strength  for  God. 

Use  1 .  IS  it  a  duty  incumbent  upon  all  young  men,  to  consid- 
erate themselves  to  the  service  of  God  ?  Then  '  such  are  to  be 
reproved,  who  devote  their  flower  and  prime  to  the  service  of 
.Satan,  and  their  sinful  lusts :  and  reserve  their  decayed  strength 


The  Young  Man's  Guide.  289 

for  God  and  his  service,  accounting  the  very  dregs  and  refuse 
of  all  to  be  good  enough  for  him,  for  whom  the  best  and  principal 
is  not  worthy. 

Under  the  law,  they  were  forbidden  to  offer  any  thing  unto 
the  Lord  '  that  had  a  blemish  ;  or,  that  were  lame  and  blind,11 
Lev.  iii.  1,  12,  18,  19,  20.  and  Deut.  xv.  21.  And  for  transgres- 
sing this  law,  the  Lord  reprehended  his  people  by  the  prophet 
Malachi,  Mai.  i.  8.  '  If  ye  offer  the  blind  for  sacrifice,  is  it  not 
evil  ?  and  if  ye  offer  the  lame  and  sick,  is  it  not  evil  ?  Offer  it  now 
to  thy  governor,  will  he  be  pleased  with  thee,  or  accept  thy  per- 
son, saith  the  Lord  of  hosts  ?'  Was  not  the  Lord  greatly  offended, 
when  men  reserved  the  best  of  the  flocks  to  themselves,  and  offer- 
ed the  old,  the  blind,  and  the  lame  to  him  ?  And  will  he  be  well 
pleased,  that  thou  shouldst  dedicate  thy  best  unto  Satan,  and  re- 
serve for  him  only  thy  decrepit,  lame,  and  withered  age,  when 
thy  body  is  full  of  diseases,  and  thy  mind  of  infirmities  1  Will 
God  accept  the  devil's  leavings  ?  Shall  sin  have  thy  blood  and 
spirits,  and  thy  marrow;  and  thy  God  be  put  off  with  skin  and 
bones  ?  He  that  hath  had  the  best,  may,  even  take  all :  God  will 
laugh  at  thee  in  thy  evening,  who  laugheth  at  him  in  the  morning 
of  thy  days. 

Is  it  not  extreme  folly,  while  the  ship  is  sound,  the  tackle  good, 
the  mariners  hale  and  strong,  to  lie  playing  and  sporting  at  read  ; 
and  when  the  ship  is  crazy,  the  tackle  weak  and  rotten,  the  ma- 
riners sick,  then  to  hoist  sail  for  a  voyage  into  a  far  country  ?  And 
how  unwise  a  man  art  thou,  who  will  delay  the  voyage  for  hea- 
ven, till  the  vessel  be  broken,  and  those  worms,  thy  lusts,  that 
have  been  bred  in  it,  have  eaten  it  through,  and  made  it  utterly 
useless. 

We  generally  confess  that  our  sins  must  be  left,  and  that  God 
must  be  sought  and  served,  but  Ave  cannot  accord  of  the  time  when 
to  begin*  One  saith,  he  will  begin  when  he  hath  served  his  ap- 
prenticeship, and  is  out  of  his  time ;  another,  when  he  is  made 
free,  and  set  up  for  himself;  another  when  he  is  married  ;  another 
when  he  is  old.  Thus  every  one  is  apt  to  procrastinate.  The 
whole  world  almost  are  men  for  hereafter.  When  must  God  be 
minded  ?  hereafter.  When  must  these  souls  be  looked  to  ?  here- 
after. When  must  these  sins  be  sent  a  packing  ?  hereafter.  When 
we  have  served  ourselves  in  this  world,  then  we  will  be  for  the 
other  world  ;  and  when  we  have  satisfied  our  lusts,  then  we  will 
satisfy  our  consciences  ;  and  when  we  are  unfit  and  unable  for  any 
thing  else,  then  we  wiLTfollow  God.  When  we  are  scarce  able 
to  turn  our  wearied  bones  in  our  bed,  then  will  we  think  of  re- 
turning to  him.  Canst  thou  think  God  will  accept  thereof?  Be- 
lieve it  if  thou  canst.  Mark  what  the  prophet  Malachi  speaketh^ 
chap.  i.  1 4.  '  Cursed  be  the  man  that  hath  in  his  flock  a  male,  and. 
voweth  and  c onsecrateth  unto  the  Lord  a  corrupt  thing.'     Wh» 

37     , 


290  The  Young  Man's  Guide, 

hath  the  male  of  thy  flock  ?  Whose  is  the  first-born  of  thy  strength? 
Doth  the  devil  carry  away  that  ?  And  must  this  corrupt  thing,  this 
weak,  and  weary,  and  sickly  time  of  thine  age  be  the  offering 
for  God  ?  What,  thinkest  thou,  will  he  say  to  thee,  but  '  Cursed 
be  the  deceiver  that  hath  in  his  flock  a  male,  and  consecrateth 
unto  the  Lord  a  corrupt  thing  V 


CHAP.  IV, 

Containing  an  Use  of  Exhortation  unto  all  Young  Men,  to  offer 
unto  God  the  First-fruits  of  their  Lives. 

Use  2.  '  OF  Exhortation  unto  all  men  to  offer  unto  God 
the  first-fruits  of  their  lives,  to  give  themselves  to  him  betimes, 
and  so  forthwith  to  have  done  with  the  service  of  their  sins,  and 
in  earnest  to  betake  themselves  to  holiness,  and  righteousness  of 
life.  Though  the  devil,  the  world,  and  the  flesh  have  been 
aforehand  with  Christ,  and  have  gotten  possession  of  thine  heart, 
yet  now,  without  further  delay,  give  a  bill  of  divorce  to  them 
all,  cast  out  the  bond-woman  and  her  children,  and  open  unto 
Jesus  Christ,  who  stands  knocking  at  the  door  of  thine  heart  for 
entrance,  who  by  the  admonitions  of  his  ministers,  the  motions 
of  his  Spirit,  and  the  checks  of  thine  own  conscience,  doth  call 
out  to  thee,  '  Open  to  me,  I  pray  thee,  let  me  come  in.'  O  let 
not  thy  love  to  thy  lusts  so  far  prevail  with  thee,  as  to  put  off  Christ 
to  another  time  ;  but  this  day  open  to  him,  embrace  him  for  thy 
Prince  and  Saviour,  resign  up  thyself  to  him,  to  serve  and  obey 
him,  before  thou'  art  too  far  engaged  in  the  service  of  sin  and 
Satan  ;  say  with  David,  That  God  shall  be  thy  God,  and  thou  wiM 
seekhim  early.  Psal.  ixiii.  1.  even  now  in  the  spring  of  life  while 
the  day  of  health  and  the  day  of  grace  have  dawned  upon  thee. 

Consider,  O  young  man,  how  unfit  old  age,  is  either  to  grap- 
ple with  thy  lust,  or  thy  duties  ;  to  resist  the  tyranny  of  sin,  or  to 
bear  the  difficulties  of  religion.  We  find  by  experience,  that  the 
sou! acting  by  and  through  the  body,  acts  according  to  the  dispo- 
sition thereof.  When  the  body  is  dull  and  heavy  through  age,  or 
infirmity,  the  soul  acts  thereafter.  Is  thy  dullness  or  coldness  all 
that  thou  wilt  spare  to  the  God  of  thy  spirit?  How  will  He  take 
it  at  thy  hands  ?■  when  the  devil  hath  rode  thee  off  thy  legs,  and 
so  lamed  and  crippled  thee,  that  thou  canst  do  no  more,  then  thou 
wilt  be  for  God  ;  Think  how  well  this  will  please  thy  Maker.  Ye 
shall  not  sec  me,  said  Joseph  to  his  brethren,  except  you  bring,  your 
younger  brother  -with  you,  Gen.  xliii.  2.  And  how  canst  thou  look 
to  behold  the  face  of  the  Lord  Jesus  with  comfort,  if  thou  bring 
not  unto  him  thy  youth  and  strength  ? 


The  Young  Mail's  Guide*  291 

Now,  therefore,  O  young  man,  in  the  morning  of  thy  life, 
while  the  faculties  of  thy  soul,  and  parts  of  thy  body,  are  fresh 
and  quick,  set  thy  face  heaven-ward,  especially  considering  how 
great  thy  work,  as  a  christian,  is  like  to  be,  even  greater  than 
thou  canst  dispatch  in  thine  age.  Those  evil  customs  and  habits 
which  have  been  long  growing,  cannot  easily  be  cutoff.  Those 
strong  corruptions  which  have  taken  root  in  thy  heart,  cannot  rea- 
dily be  removed  :  That  knowledge,  grace,  .peace,  comfort,  and 
assurance,  which  thou  needest,  cannot  be  attained  without  great 
labour  and  industry.  The  work  of  religion  requires  time ;  it  con- 
cerns to  set  upon  it  presently,  and  not  to  be  so  great  a  fool,  as^t© 
say,  '  It  is  time  enough  yet.'  Though  thou  hast  foolishly  mispent 
so  much  of  thy  oil  already  in  vanity  and  pleasure,  in  sin  and 
wickedness,  yet  now  be  ashamed  of  thy  folly,  and  bewail  thy  for- 
mer mispent  time,  and  manifold  miscarriages,  resolving  with  the 
assistance  of  God's  grace,  to  abandon  thy  lusts,  and  to  give  up 
thine  heart  unto  God  with  all  speed.  Thou  hast  a  .price  yet  in 
thy  hands,  be  so  wise  as  carefully  to  embrace,  and  faithfully  im- 
prove the  same. 

Young  man,  if  thou  mind  not  now  in  the  days  of  thy  youth  the 
things  of  thine  eternal  welfare,  it  is  a  question  whether  ever  thou 
wilt  do  it.  It  is  rarely  found,  that  such  as  have  run  out  their 
youth  and  strength  in  the  service  of  the  devil,  do  ever  prove  the 
true  servants  of  God  in  their  age :  For  an  old  sinner  to  be  con- 
verted, is  no  ordinary  nor  easy  thing  :  Can  a  man  be  born  zoken  he 
is  old?  was  Nicodemus's  wonder:  And  truly,  for  an  old  sinner 
to  be  regenerated,  and  born  anew,  may  be  the  wonder  of  us  all. 
Examples  of  this  kind  are  so  rare,  that  if  it  were  considered,  it 
would  make  old  sinners  tremble.  How  few  do  we  find  among  all 
the  disciples  of  Christ,  that  came  in  at  the  last  hour  !  Besides,  canst 
thou  imagine  that  such  a  sinner  deserveth  favour,  who  cometh  in 
to  serve  God  at  last,  when  he  can  serve  his  lusts  no  longer  ? 

Now,  O  young  man,  what  is  thy  purpose  and  resolution  1  Art 
thou  yet  for  thine  old  ways,  and  sensual  delights  ?  Or  dost  thou 
intend  to  give  a  present  adieu  to  them,  together  with  all  thy  lewd 
companions  ?  And  to  give  up  thyself  to  God,  to  devote  thyself  to 
his  fear  and  service  ?  For  aught  thou  knowest,  this  may  be  the 
very  day  and  time  of  thy  last  choice.  Oh  be  not  so  foolish  and 
unwise  as  to  choose  the  pleasures  of  sin  here  for  a  season  (which, 
without  unfeigned  repentance,  will  assuredly  end  in  everlasting  tor-  . 
ments)  before  the  path  of  life,  which  certainly  leads  unto  eternal 
bliss  and  happiness.  Why  wilt  thou  not  now  be  wise  to  eternity  ? 
Why  wilt  thou  not  speedily  renounce  thy  former  wicked  course 
and  lewd  companions,  and  embrace  the  ways  of  godliness  ?  The 
Lord  persuade  thine  heart  thereunto.  Better  thou  hadst  never 
been  born,  than  that  thou  shouldst  at  last  be  found  in  the  case  and 
way  that  now  thou  art  in.  What  not  yet  enough  of  thy  folly  and 
vanity  1  i  When  wilt  thou  return  ?  O  when  shall  it  once  be  ?' 


292  tTAe  Young  Mail's  Guide, 


CHAP.  V. 


Containing  several  objections  of  many  young  Men  againsftheir  early 
seeking  and  serving  of  God. 

1  KNOW  there  are  several  objections  which  young  men  are 
apt  to  make  for  themselves  against  their  early  seeking  and  serving 
of  God,  which  I  shall  endeavour  to  answer. 

Obj.  1.  Should  I  now  in  my  youth  set  upon  the  practice,  and 
walk  in  the  ways  of  godliness,  I  must  look  for  nothing  but  jeers 
and  scoffs  from  my  companions  and  acquaintance. 

Ans.  1.  'There  it  is,  none  are  more  evil  spoken  of,  and  tra- 
duced, than  such  as  walk  in  the  ways  of  holiness  :'  But  the  grounds 
of  it  spring  not  from  their  just  deserving,  but  from  the  world's  ma- 
lice and  enmity  to  God,  which  is  derived  to  them  for  his  sake. 

2.  '  Those  jeers  and  scoffs  which  are  cast  upon  thee  by  thy  car- 
nal friends,  should  be  an  encouragement,  rather  than  a  discour- 
agement in  the  ways  of  godliness,'  in  that  they  may  prove  a  bles- 
sing unto  thee.  For,  saith  our  Saviour,  Matth.  v.  11.  '  Blessed 
are  ye  when  men  shall  revile  you,  and  shall  say  all  manner  of  evil 
against  you  falsely  for  my  sake  :  Rejoice,  and  be  exceeding  glad, 
for  great  is  your  reward  in  heaven.'  Therefore  the  primitive 
saints  rejoiced,  that  they  were  counted  worthy  to  suffer  scorn  and 
reproaches  ;  yea,  any  thing,  for  the  name  of  Christ :  Scoffs  and 
disgraces  do  oft-times  increase,  as  the  graces  of  God's  people,  so 
likewise  their  glory.  He  that  takes  from  a  saint's  credit  doth 
add  to  his  crown. 

4.  '  Though  thy  neighbours  and  companions  may  outwardly 
Scoff  at  thy  holy  walking  ;  yet  know,  that  at  the  same  time  they 
may  inwardly  reverence  and  honour  thee  :'  For  there  sits  a  kind 
of  majesty  in  the  face  of  holiness,  which  draws,  even  from  carnal 
men,  fear  and  reverence. 

Obj.  2.  Should  I  now  in  my  youth  bid  adieu  to  my  fleshly,  and 
betake  myself  to  a  godly  life,  1  shall  lose  my  friends,  and  make 
them  mine  enemies. 

Anszo.  '  If  thou  shouldst  lose  thy  carnal  friends  upon  such  an 
pecasion,  thy  loss  will  prove  thy  gain.'  Thou  shalt  gain  Christ 
for  thy  friend,  who  will  be  better  to  thee  than  all  thy  relations. 
Can  they  obtain  the  pardon  of  thy  sins  ?  procure  thy  peace  and 
reconciliation  with  God  ?  quiet  thy  troubled  conscience  ?  support 
thy  fainting  soul,  and  cheer  up  thy  drooping  spirit  ?  miserable 
helps,  and  miserable  comforts  will  they  be  all  to  thee.  Whereas 
Christ  is  both  able  and  willing  to  do  all  this,  and  much  more  for 
thee.  Mark  that  notable  promise  in  Matth.  xix.  29.  '  Every  man 
that  hath  forsaken  brethren  or  sisters,  father  or  mother,  wife,  or 
-children,  or  any  near  and  dear  relations  for  my  sake,  shall  receive.. 


The  Young  Man's  Guide.  293 

an  hundred  fold.'  Christ  will  be  instead  of  all  relations  unto  him 
who  is  infinitely  more  than  all  the  worldly  comforts  whatsoever : 
Yea,  such  shall  be  rewarded  with  everlasting  happiness,  accor- 
ding to  that  of  our  Saviour,  Luke  vi.  22,  23.  '  Blessed  are  ye 
when  men  shall  hate  you,  and  when  they  shall  separate  you  from 
their  company,  rejoice  ye  in  that  day,  and  leap  for  joy,  for,  be- 
hold, your  reward  is  great  in  heaven.' 

Obj.  If  I  should  now  in  my  youth  set  myself  to  the  seeking 
and  serving  of  God,  I  must  look  to  be  low  and  poor  in  the  world ; 
for  whoever  grew  rich  by  a  strict  and  holy  walking  ?  yea,  have 
not  the  rich  men  ot  the  world  raised  their  families  to  such  great- 
ness and  grandeur  by  wicked  practices  and  unconscionable  deal- 
ing ? 

Anszv.  1 .  '  True  it  is,  the  wicked,  for  the  most  part,  thrive  and 
prosper  in  the  world  :'  God  giveth  them  their  portion  in  this 
world,  to  make  them  the  more  inexcusable. 

II.  '  It  is  not  godliness,  but  rather  the  want  thereof,  that  often 
occasions  poverty.'  The  wise  man  saith  expressly,  Prov.  xxiii.  21 . 
i  The  drunkard  and  glutton  shall  come  to  poverty.'  And,  speak- 
ing of  the  sin  of 'whoredom,  saith,  Prov.  vi.  26.  '  By  the  means  of 
a  whorish  woman  a  man  is  brought  to  a  piece  of  bread,'  that  is, 
to  such  extreme  poverty,  that  he  hath  scarce  a  piece  of  bread  to 
eat,  but  is  forced  to  beg  from  door  to  door  for  a  morsel  of  bread  : 
So  that  it  is  wickedness,  and  not  holiness,  that  brings  beggary  and 
ruin.  There  is,  I  know,  a  devilish  proverb,  frequent  in  the  mouths 
of  wicked  and  profane  men,  '  That  piety  and  plain-dealing  is  a 
jewel,  but  he  that  useth  it  shall  die  a  beggar.'  But  much  good 
may  it  do  the  unrighteous  with  all  their  gettings,  the  godly  shall 
never  be  so  poor,  but  they  shall  have  riches  enough. 

■  1.  First,  '  The  Lord  hath  in  his  word  made  many  gracious 
promises  to  bless  the  righteous,'  as  in  their  bodies  and  souls,  so  in 
their  goods  and  estates  ;'  as,  Deut.  xxviii.  1,2.  'It  shall  come  to 
pass,  if  thou  shalt  hearken  diligently  to  the  voice  of  the  Lord  thy 
God,  to  observe,  and  to  do  all  his  commandments,  blessed  shalt 
thou  be  in  the  city,  and  blessed  shalt  thou  be  in  the  field  :  Blessed 
shall  be  thy  basket  and  thy  store.  The  Lord  shall  command  the 
blessings  upon  thee,  in  thy  store-house,  and  all  thou  puttest  thine 
hand  unto,'  &'c.  And  saith  our  Saviour,  Matth.  vi.  33.  '  Seek 
ye  first  the  kingdom  of  God  and  his  righteousness,  and  all  these 
things  shall  be  added  unto  you  ;'  that  is,  food  and  raiment,  yea, 
wealth,  and  all  temporal  blessings,  so  far  as  they  shall  be  good  for 
you,  shall  be  freely  cast  upon  you,  as  an  overplus  into  the  bargain. 

2.  '  We  find  the  Lord  hath  made  good  these  promises  to  his 
people,  so  far  as  hath  been  good  for  them  ;'  whereof  we  have 
many  instances  in  scripture,  as  in  Abraham,  who  was  born  a  good 
man,  and  a  great  man,  abounding  with  much  wealth.  The  like 
we  read  of  Isaac,  Jacob,  and  Joseph  in  Egypt,  of  Job,  and  oth- 


294  The  Young  Maris  Guide, 

ers.  In  all  which  grace  and  greatness  sweetly  met  together.  As 
the  ark  brought  a  blessing  to  Obed-edom's  house,  so  1  may  truly 
say  godliness  brings  a  blessing  to  the  house  and  person  in  whom 
it  is,  '  having  the  promise  of  all  needful  temporal  good  things  here, 
as  well  as  of  eternal  happiness  hereafter,  1  Tim.  iv.  8.  So  that 
there  can  be  no  likelier  way  to  thrive  and  prosper  in  the  world, 
than  betimes  to  give  up  thyself  to  God,  and  to  consecrate  thy 
youth  and  younger  years  to  his  service. 

J II.  '  A  little  that  a  righteous  man  hath,  is  better  than  the 
riches  of  many  wicked,'  Psal.  xxxvii.  16. 

1.  For  '  First,  Godly  men  have  an  heart  given  them  from  God, 
to  use  and  enjoy  their  estate,  whatever  it  is,  for  their  own  good, 
and  the  relief  of  others.'  They  have  mercies,  and  taste  of  them ; 
they  have  goods,  and  do  good  with  them ;  whereas  wicked  men 
either  have  no  heart  at  all  to  use  their  estates,  or  else  they  spend 
jhem  upon  their  lusts  ;  for  which  they  shall  full  dearly  answer  at 
the  great,  and  dreadful  day. 

2.  '  What  the  godly  have,  they  enjoy  with  much  comfort  and 
.contentment,  with  much  peace  and  quietness  of  mind,  and  they 
find  more  sufficiency  and  fulness  in  their  little,  than  many  rich 
worldlings  do  in  their  plenty  and  abundance  :'  For  those,  though 
they  have  much,  yet  they  find  no  content  nor  satisfaction,  no 
quietness  therein,  but  much  vexation  of  spirit;  whereas  theright- 
.eous,  though  they  have  but  little,  yet  they  have  a  good  and  quiet 
conscience  with  it,  which  is  a. continual  feast,  yea,  they  find  a 
fulness  therein,  so  that  they  sit  down  abundantly  satisfied  and  con- 
tented therewith  ;  for  God  puts  a  fulness  into  their  little,  and  makes 
it  more  satisfactory  to  his  children,  than  greater  abundance  is  to 
carnal  worldly  men. 

Obj.  4.  Should  I  hearken  to  your  counsel,  I  should  thereby  de- 
prive myself  of  all  joy  and  delight  (which  is  the  very  life  of  my 
life)  and  lead  a  sad  melancholy  life  :  For,  what  doth  more  abridge 
men  of  pleasure  and  delight  than  walking  in  the  ways  of  godliness  ? 

Anszc.  1.  '  A  good  life  will  not  deprive  thee  of  all  joy  and  de- 
light, but  only  change  thy  rejoicing  in  evil  for  rejoicing  in  that 
which  is  good.'  Whereas  before  thou  rejoicedst  in  the  pleasures 
,of  sin,  in  rioting  and  revelling,  in  chambering  and  wantonness, 
now  thou  wilt  rejoice  in  the  assurance  of  God's  love  and  thy  own 
salvation,  in  the  undoubted  testimony  of  his  grace  and  favour  to- 
wards thee  ;  which  is  indeed  a  blessed  change  of  joy  from  carnal 
to  spiritual,  from  what  is  vain  and  frothy,  to  that  which  is  sound 
and  solid. 

2.  '  The  godly  sometimes,  by  reason  of  their  present  affliction 
under  which  they  lie,  may  seem  sorrowful,  yet  are  they  always 
rejoicing;'  as  the  apostle  speaks,  2  Cor.  vi.  10.  ;  As  sorrowful, 
yet  always  rejoicing.'  And  our  blessed  Saviour  promised  to  his 
disciples,  and  in  them  to  all  the  faithful,  '  that  he  would  give  then* 


The  Young  Man's  Guide.  295 

such  a  permanent  joy,  as  no  man  should  be  able  to  take  from  them,' 
John  xvi.  22.  Whereupon  saith  David,  '  The  voice  of  rejoicing 
is  in  the  tabernacle  of  the  righteous,'  PsaL  cxviii.  15. 

3.  '  Though  wicked  men  think  and  say  that  the  godly,  lead  sad 
melancholy  lives,  yet  certain  it  is,  that  the  ungodly,  when  they 
are  alone,  are  generally  melancholy.'  Indeed  when  they  are  in 
taverns  and  ale-houses  with  their  vain  companions,  then  they  can 
laugh  and  sing ;  but  in  their  secret  retirements,  none  so  dull  and 
dumpish  as  they :  Yea,  through  the  checks  and  clamours  of  their 
guilty  consciences,  they  are  oft-times  sorrowful  in  the  very  midst 
of  laughter.  For  wickedness  is  so  far  from  producing  peace  and 
comfort  that  it  is  properly  the  cause  of  sorrow  and  discomfort. 
Therefore  saith  the  prophet,  Isa.  v.  7.  '  The  waters  cast  up  mire 
and  dirt  j'  and  then  no  wonder  that  it  follows, '  There  is  no  peace 
to  the  wicked  ;'  it  being  the  property  of  wickedness  to  be  trouble- 
some and  vexatious,  so  that  little  joy  or  comfort  can  be  found  in  a 
vicious  course  of  life :  Whereas  godliness  brings  great  pleasure  and 
content  to  the  mind  of  a  man ;  which  the  apostle  implies,  1  Cor. 
ii.  12.  '  Our  rejoicing  is  this,  the  testimony  of  our  conscience,  that 
in  simplicity  and  godly  sincerity,  we  have  had  our  conversation  in 
the  world.'  The  satisfaction  which  arises  from  the  testimony  of  a 
man's  own  conscience,  in  the  faithful  discharge  of  his  duty,  is  very 
pleasant  and  delightful :  In  which  respect,  saith  David,  Psal.  xix. 
1 1. '  In  keeping  thy  commandments  there  is  great  reward.'  There 
is  not  only  a  reward  hereafter,  to  all  such  as  sincerely  endeavour' 
to  keep  the  commandments  of  the  Lord,  but  likewise  a  reward" 
here  in  keeping  them,  man  finding  a  complacency  and  delight 
therein,  being  satisfied  that  they  have  in  some  measure  perform*- 
ed  their  duty. 

4.  '  There  is  no  joy  comparable  to  their  joy  who  set  themselves 
to  serve  God  in  truth  and  sincerity.'  Such,  the  apostle  Peter  saith^ 
i  Rejoice  with  joy  unspeakable  and  full  of  glory,'  1  Pet.  i.  8.. 
Therefore  the  wise  man,  speaking  in  the  commendation  of  godli- 
ness, saith,  '  Her  ways  are  ways  of  pleasantness,' Prov.  iii.  17. 
As  if  he  had  said,  though  worldly  men  do  judge  the  ways  of  god- 
liness to  be  sad  and  uncomfortable,  yet  they  do  indeed  yield  great 
joy  and  pleasure  to  those  that  walk  in  them,  and  therefore  may 
well  be  said  to  be  the  ways  of  pleasantness.     For, 

1.  'In  the  ways  of  godliness  God  doth  communicate  himself  to* 
thy  soul,  and  the  soul  doth  enjoy  sweet  communion  with  God  :** 
The  soul  doth  enjoy,  as  the  influences  of  God's  grace,  so  the  light 
of  his  countenance,  which  is,  as  it  were,  an  heaven  upon  earth  ; 
yea,  the  greatesthappiness,  poor  creatures  can  possibly  attain  unto. 

2.  '  The  ways  of  godliness  are  ways  of  pleasantness,  because 
the  walking  in  them  is  pleasing  and  delightful  unto  God.'  And  a 
gracious  heart  must  needs  take,  great  complacency  and  content- 
ment in  that  w-hjeh  is  pleasing  unto  God. 


298  The  YoUng  Maws  Guide. 

3.  '  There  is  that  delight  in  the  ways  of  godliness  as  upholds 
the  heart  of  a  christian  under  all  the  losses,  crosses,  and  afflictions 
he  meets  withal  in  the  world,  and  which  will  yield  him  abundance 
of  comfort  upon  his  death-bed.'  What  was  that  which  comforted 
king  Hezekiah  when  he  lay  under  the  apprehension  of  death,  but 
the  testimony  of  his  conscience,  that  he  had  walked  with  much 
sincerity  in  the  ways  of  godliness  1  Isa.  xxxviii.  3. 

By  all  which  it  appeareth,  that  godliness  doth  not  deprive  men 
of  all  joy  and  delight ;  but  rather  the  more  godly  they  are,  the 
more  joyful,  at  least  the  better  right  and  title  they  have  thereun- 
to ;  whereupon,  saith  one,  '  Wouldst  thou  live  cheerfully  ?  then 
live  godly.' 

The  which  should  be  an  encouragement  unto  all  young  men, 
who  are  yet  unresolved,  speedily  without  any  further  delay,  to 
consecrate  their  youth  and  younger  years  unto  God  and  his  ser- 
vice, betimes  to  walk  in  the  ways,  of  godliness,  that  so  their  lives 
may  be  the  more  comfortable  and  joyful.  If  the  Lord  shall  be 
pleased  to  incline  any  of  your  hearts  thereunto,  you  will  have  cause 
to  bless  God  for  it,  not  only  so  long  as  you  live  here,  but  even  to 
all  eternity  in  the  highest  heavens.  For  by  devoting  yourselves 
to  God  and  his  service  betimes,  even  from  your  youth,  many  sins 
will  be  prevented,  which  otherwise  will  be  committed  by  you, 
much  more  good  will  be  done  by  you,  and  much  greater  will  be 
your  glory  hereafter. 

5.  Obj.  I  have  time  enough  before  me,  and  therefore  may  for 
a  while  longer  allow  myself  my  liberty.  Hereafter  may  be  time 
enough  to  turn  from  my  sins  to  God,  and  to  mind  the  eternal  zoel- 
fare,  of  my  soul. 

Anszv.  1.  '  Consider,  as  the  shortness,  so  the  uncertainty  of 
life.'  How  many  have  we  known  in  our  own  experience,  who 
when  they  have  promised  unto  themselves  life  for  many  years, 
have  been  suddenly  taken  away  ?  Thou  sayest  thou  hast  time 
enough  before  thee,  canst  thou  upon  good  ground  assure  thyself 
of  another  day  ?  If  not,  what  folly,  yea,  what  madness  must  it 
needs  be,  to  live  one  day  longer  in  such  a  condition,  in  which,  if 
thou  shouldst  die,  thou  art  miserably  undone  to  all  eternity  !  True 
it  is,  God  hath  promised  pardon  and  forgiveness  to  such  as  in  truth 
and  sincerity  turn  from  their  sins  to  him,  but  he  hath  not  promis- 
ed the  morrow  to  him  that  deferreth. 

If  thou  sayest,  Though  I  am  not  sure  to  live  another  day,  yet 
1  am  likely,  being  in  good  health  and  strength. 

I  answer ;  peradventure  thou  mayest  live  another  day.  But 
what  man,  in  his  right  senses,  would  put  his  everlasting  salvation 
upon  a  pera dventure  ?  Peradventure  thou  mayest  die  the  next  day,, 
even  whilst  thou  art  immersed  in  sensual  pleasures  and  delights  ^. 
and  then  how  sad  is  thy  case  like  to  be  to  all  eternity  ?  The  pos- 
sibility of  a  sudden  and  unexpected  death  should,  methinks,  be 


The  Young  Man's  Guide*  297 

an  effectual  argument  to  persuade  every  man  speedily,  without  fur 
ther  delay,  to  reform  and  amend  his  life.  The  merchant  having 
a  fair  wind,  will  not  defer  to  hoist  up  sail,  saying,  We  have  time 
enough :  because  it  is  possible  the  wind  may  turn,  and  he  lose  his 
opportunity.  The  husbandman  having  a  fair  day,  will  not  defer 
the  carrying  home  his  corn  when  it  is  fit  to  take  it  in,  because  it 
is  possible  the  next  day  may  prove  rainy.  In  all  cases  about  our 
worldly  affairs,  a  possibility  of  danger  hath  the  force  of  argument 
for  the  present  care  ?  And  why  should  it  not  as  well  awaken  our 
souls  to  a  speedy  amendment  of  our  ways  ? 

2t  '  Thou  who  still  delayest  to  hearken  unto  the  calls  of  God 
in  the  ministry  of  the  word,  wooing  and  beseeching  thee  speedily 
to  abandon  thy  sins ;  and  to  walk  in  the  ways  of  holiness,  know 
assuredly,  that  He  will  not  always  wait  on  thee,  his  patience  will 
not  ever  attend  thee.'     As  there  is  a  time  of  grace,  in  which  the 
gate  of  mercy  stands  open,  so  there  is  a  time  of  judgment,  in  which 
this  gate  will  be  shut,  andjdl  possibility  of  entry  taken  away.  Psal. 
xxxii.  6.  David  speaks  of  a  time  in  which  God  may  he  found;  which 
implies,  that  there  is  a  time  in  which  God  will  not  be  found.     Tho* 
thou  criest  out  against  thy  sins,  and  criest  to  God  for  mercy,  yet 
he  will  not  hear  thee,  but  turn  a  deaf  ear  to  all  thy  prayers  :  So 
the  Lord  threateneth,  Prov.  i.  24,  25.  Because  I  have  called  you  to 
amendment  and  reformation,  and  ye  refused  to  hearken  unto  me, 
*  but  have  set  at  nought  all  my  counsels,  and  would  none  of  my 
reproofs  ;  I  will  also  laugh  at  your  calamity,  I  will  mock  when 
your  fear  cometh  :  Then  shall  they  call  upon  me,  but  I  will  not 
answer  ;  they  shall  seek  me,  but  they  shall  not  find  me.'  For  the 
Lord  usually  punisheth  the  slighting  of  his  grace  in  our  younger 
years,  with  the  denying  of  it  in  our  elder.     Hence  it  is  that  the 
apostle  St.  Paul  so  much  presseth  the  (to  nun)  the  very  Now  ; 
Behold,  saith  he,  NOW  is  the  accepted  time  ;  NOW  is  the  day  of 
salvation,  2  Cor.  vi.  2.  The  time  present  is  the  only  lime,  the  time 
to  come  is  no  time,  but  a  matter  of  mere  uncertainty  :  and  there- 
fore, saith  he,  Heb.  iii.  17.  '  To-day,  if  ye  will  hear  his  voice, 
harden  not  your  hearts.'  Where  the  word  Hemcron,  to-day,  sig- 
nifies the  time  present ;  implying,  that  the  present  opportunity  of 
God's  offering  grace  ought  to  be  embraced  ;  thou  must  hearken  to 
him  now,  that  he  calls  upon  thee  in  the  ministry  of  his  word,  and 
motions  of  his  Spirit,  to  give  over  thy  sinning  trade,  and  give  up 
thyself  to  him  and  his  service  :  now,  that  God  hangs  forth  a  white 
flag  of  mercy,  and  is  willing  to  be  gracious  to  thee  :  now,  that 
Christ  is  wooing  and  beseeching  thee  to  cast  away  thy  sins,-  and 
to  cast  thyself  upon  him,  to  own  him  for  thy  Lord  and  Saviour  : 
Now,  that  the  Spirit  of  God  is  striving  with  thee  ;  surely  it  will  be 
thy  wisdom  speedily  to  turn  from  thy  sins  unto  him.     If  thou  put 
him  off  till  hereafter,  and  therefore  quench  the  motions  of  bis 
Spirit,  how  justly  may  he  for  ever  reject  thee  ? 
'    '  38 


2S3  The  Young  Man's  Guide. 

3.  '  Thou,  who,  upon  a  pretence  of  having  time  enough  before, 
thee,  dost  procrastinate  and  delay  to  look  after  God  and  heaven  ; 
consider,  as  the  weightiness,  so  the  multitude  of  works  to  be  done 
by  thee,  in  order  to  thy  salvation.'  Hast  thou  not  a  dead  soul  to 
be  quickened  ?  A  dark  understanding  to  be  enlightened  with  the 
knowledge  of  God,  and  of  his  Son  Jesus  Christ  ?  A  hard  heart 
to  be  softened- 1  A  proud  heart-  to  be  humbled  ?  An  unclean  heart 
to  be  purified  and  cleansed  ?  A  multitude  of  head-strong  lusts  to 
be  mortified  and  subdued  ?  Manifold  temptations  to  be  resisted 
and  conquered  ?  Hast  thou  all  these,  and  many  more  things  to  dor 
in  reference  to  thy  future  happiness  ;  and  yet,  wilt  thou  trifle  away 
thy  precious  time  in  vanity  and  pleasure,  yea,  in  sin  and  wicked- 
ness, saying  thou,  hast  time  enough  before  thee  ?  Know,  that  the 
aforementioned  works  are  enough  to  take  up  thy  whole  life,  How 
then  canst  thou  imagine,  that  the  short  remaining  part  thereof 
should  be  sufficient  for  them  ? 

Ah  sinner !  be  convinced  that  these  things  must  be  done  by 
thee,  or  else  thou  wilt  be  undone  for  ever;  and  then  judge, 
whether  it  be  not  high  time  for  thee  to  bid  adieu  to  all  sinfuf 
pleasures  and  delights,  and  seriously  to  mind  the  concernments 
of  thy  precious  and  immortal  soul.  Surely  thou  canst  not  be  so 
simple,  as  to  flatter  thyself  with  a  conceit,  that  all  those  things 
may  be  done  either  in  time  of  sickness,  or  in  old  age. 

First*  '  For  the  time  of  sickness  ;'  that  must  needs  be  very  un- 
fit, in  regard  of  the  many  lets  and  impediments  which  then  usually 
fall  out  to  hinder  the  performance  of  them  ;  as  pains  of  body, 
faintness  of  spirit,  dulness  and  deadness  of  heart,  perplexity  of 
mind,  partly  through  fear  of  God's  judgments,  and  partly  with 
disposing  thy  outward  estate  for  the  future  maintenance  of  wife 
and  children  ?  which  will  not  suffer  thee  to  collect  thy  spirits,  as 
is  requisite  for  such  weighty  works. 

Secondly.  As  '  for  old  age,'  which  is  scarce  able  to  bear  the  in* 
firmities  of  nature,  howr  unfit  must  that  needs  be  for  such  hard  and 
difficult  service  ?  How  can  it  be  expected,  that  such  as  are  in  a 
manner  past  working,  should  go  through  the  greatest  wrorks  that 
in  this  world  are  to  be  performed  ?  Eccles.  xii.  1*  Solomon  calls 
the  days  of  old  age  evil  days  ;  not  because  they  are  so  in  them- 
selves, but  because  of  the  manifold  weaknesses  and  diseasesrpains 
and  aches,  which  do  accompany  them,  whereby  they  are  very 
much  disabled  unto  any  good  work.  And  therefore,  to  put  off  the 
main  business  of  our  lives,  the  things  which  concern  the  salvation 
of  our  souls,  to  old  age,  must  needs  be  the  greatest  folly  in  the 
world,  because  in  so  doing  we  put  it  to  the  hazard,  whether  ever 
it  will  be  done.  Besides  that  God,  who  requires  the  first-fruits  of 
all  we  have,  will  not  be  put  off  with  the  devil's  leavings.  If  a 
soldier  should  spend  the  strength  of  his  days  in  service  against  his 
prince,  and  in  his  old  age  offer  his  service  to  him,  would  he,  think 


The  Young  Man's  Guide;  239 

ye,  accept  thereof,  and  not  rather  reject  him  and  his  service? 
Canst  thou  imagine  that  God  will  accept  the  service  of  thy  old 
age,  when  thou  hast  spent  the  strength  of  thy  years  in  the  service 
of  sin  and  Satan  ? 

4.  '  Thou,  who  sayest  thou  hast  time  enough  before  thee,  and 
thereupon  resolvest  hereafter  to  be  for  God  and  holiness,  know, 
that  thereby  thou  deceivest  thine  own  soul :'  for,  no  resolution  can 
be  hearty  and  sincere,  but  what  is  present.  He  who  is  willing  to 
indulge  his  sinful  flesh  but  a  day  longer,  would  as  willingly  do  it 
a  year  longer,  yea,  to  eternity,  if  he  might.  He  who  is  not  willing 
to  cast  away  his  sins,  and  to  close  with  Christ  to-day,  will  never 
do  it  by  his  good- will.  Thy  purposes  and  resolutions  for  the  time 
to  come,  are  but  deceitful  and  hypocritical :  O  trust  not  to  deceit- 
ful purposes. 

5.  '  Thou  who  delay  est  to  serve  God,  out  of  a  pretence  thou 
hast  time  enough  before  thee,  I  would  ask  thee,  what  shew  of 
reason  hast  thou  for  it  ?'  Haply  then  wilt  say,  Oh,  the  contentment 
I  find  in  my  present  course  is  so  sweet  and  delightful  to  me,  that 
I  cannot  as  yet  deny  myself  therein.  But  is  thy  lust  sweeter  than 
Christ  ?  than  pardon  of  sins  ?  than  peace  and  reconciliation  with 
God  ?  yea,  than  the  joys  of  heaven  ?  Sure  thou  art  a  brute,  if 
thou  say  so.  And  if  not,  why  dost  thou  not  presently  reform  and 
return  to  the  Lord  ?  Is  it  too  soon  for  thee  yet  to  be  happy  ?  Thou 
art  worthy  to  die  for  ever,  who  chusest  to  live  longer  in  the  estate 
of  the  dead,  when  thou  mightest  presently  turn  and  live. 

■6.  '  Thou  who  sayest  thou  hast  time  enough  before  thee,  hast 
thou  not  served  the  devil  and  sin  long  enough  ?  Hast  thou  not  done 
enough  to  the  damning  of  thy  own  soul ;  but  thou  must  go  on  fur- 
ther in  thy  wicked  and  ungodly  course  ?'  Certainly,  if  thou  hadst 
any  of  the  ingenuity  of  Christians  within  thee,  thou  wouldst  rather 
say,  '  I  have  long  enough  wallowed  in  the  filth  of  sin,  and  mire  of 
sinful  filthiness  :  I  have  long  enough  slighted  the  free  grace  of  God, 
and  rejected  the  invitation  of  Jesus  Christ ;  it  is  a  shame  I  have 
stood  out  so  long.  Well,  I  have  now  done  with  iniquity  ;  from 
henceforth  I  will  be  for  Christ  and  holiness.  Farewel  my  former 
sinful  courses  and  companions  ;  farewel  my  carnal  peace,  ease, 
and  pleasure  ;  it  is  high  time  to  mind  the  eternal  welfare  of  my 
soul,  and  to  give  up  myself  to  God.1 

7.  Consider,  '  Though  sound  repentance  is  never  too  late,  yet 
late  repentance  is  seldom  sound,  like  untimely  fruit,  it  rarely  com- 
eth  to  any  perfection ;'  as  may  evidently  appear  from  the  usual 
practice  of  such  as  recover  of  their  sickness,  who,  in  time  of  ak 
fliction,  seemed  mightily  troubled  for  their  wicked  lives  ;  and  out- 
wardly bewailed  their  sins,  crying  out  against  them  ;  yea,  made 
many  vows  and  promises  of  newness  of  life,  and  better  obedience, 
professing,  for  the  time  to  come,  utterly  to  renounce  their  former 
lewd  courses,  and  to  serve  God  in  true  holiness  and  righteousness  all 


300  The  Young  Man's  Guide, 

the  remaining  part  of  their  clays ;  yet,  being  recovered  to  their  for- 
mer health  again,  forgetting  the  vows  and.  promises  they  made  m 
the  time  of  their  sickness,  with  the  dog  they  have  returned  to  their 
former  vomit,  and  with  the  sow  wallowed  again  in  the  filth  of  sin. 
and  mire  of  sinful  filthiness,  embracing  the  same  sins  they  had  for- 
merly lamented  ;  and  so  became  worse  than  before.  It  was  the 
observation  of  that  worthy  divine  Mr.  Robert  Bolton,  that  he  ne- 
ver knew  or  heard  of  any  man  unwrought  upon  under  consciona- 
ble  means,  who.  after  recovery,  performed  the  vows  and  promises 
of  a  new  life,  which  he  made  in  his  sickness  and  time  of  extremi- 
ty :  which,  methinks,  should  be  a  strong  motive  to  persuade  every 
one  of  us  ;  to  turn  from  our  sins,  and  to  give  up  ourselves  entirely 
unto  God  in  our  health  and  strength  f  so  we  may  have  some  com- 
fortable evidence  of  the  truth  and  soundness  of  our  repentance. 

8.  '  Consider  the  desperate  hazard  thou  runnest  by  delaying  to 
close  with  Jesus  Christ.'  For,  what  if  thy  great  change  should 
come  before  the  change  of  thy  heart  ?  how  sad  would  thy  condi- 
tion be  ?  What  if  Christ,  who  hath  long  been  knocking  at  the  door 
of  thine  heart,  should  withdraw  himself,  and  never  knock  again  ? 
Surely,  as  it  was  one  of  the  greatest  mercies  that  ever  was  vouch- 
safed to  thee,  that  Jesus  Christ  should  condescend  to  stand  and 
knock  at  the  door  of  thine  heart,  so,  it  will  prove  in  the  event  the 
heaviest  judgment  that  everbefel  thee,  if  thou  wilt  not  now  open 
to  him,  but  put  him  off  with  delays  ;  it  will  be  just  with  Christ, 
finally  to  withdraw  himself  from  those  who  will  not  hearken  unto 
him  in  this  his  merciful  day  of  visitation.  Beware  that  this  be 
not  thy  case. 

9.  (  Thou  who  sayestthou  hast  time  enough  before  thee,  and 
thereupon  yet  a  while  longer  will  venture  after  the  devil :'  Suppose 
thou  shouidst  at  the  latter  end  of  thy  life  turn  from  thy  sins  unto 
God,  which  (as  I  shewed  before)  is  not  ordinary,  yet,  must  it 
need?-  be  matter  of  grief  and  sorrow  to  thee,  then  to  call  to  mind 
how  thou  hast  spent,  the  strength  of  thy  youth,  the  best  of  thy  day.;, 
in  the  service  of  sin  and  Satan  ;  and  now  hast  little  time,  and  less 
strength,  remaining  for  God  and  his  service.  Surely,  this  will  be 
matter  of  great  shame  and  sorrow  to  thy  soul  ;  and  therefore,  as 
thou  tenderest  the  honour  of  God,  and  thine  own  eternal  happi- 
ness, now  stir  up  in  thyself  a  longing  desire  after  the  work  of 
grace  in  thy  soul,  and  put  thyself  upon  a  present  and  serious  use 
of  the  means,  delay  not  a  day  longer,  lest  that  day  be  unto  death, 

10.  ;  Thou  who  still  goest  on  irnpenitenr.ly  in  thy  wicked  course 
of  life,  consider  how  sad  and  dreadful  thy  condition  is,  so  long  as 
•ihou  continuest  therein.' 

I.  $  Thou  art  under  the  guilt  of  sin.'  All  the  sins  that  ever 
ihou  committed  are  yet  on  thy  score,  none  of  them  are  blotted  out, 
Surely,  if  one  sin  laid  to  the  charge  of  a  sinner,  is  enough  to  sink 
him  irrecoverably  into  perdition-  Oh  then,  how  sad  is  thy  condj- 


The  Young  Man's  Guide,  301 

(ion,  who  liest  under  the  guilt  of  many  millions  of  sins,  clothed 
with  many  aggravating  circumstances. 

2.  '  Thou  art  under  the  power  and  dominion  of  sin,  yielding  up 
thyself  to  the  command  of  every  lust ;?  yea,  such  a  slave  art  thou 
to  every  filthy  and  unclean  motion,  that  though  thou  knowest  very 
well,  that  the  fire  of  lust  will  centre  in  the  fire  of  hell  (without 
speedy  repentance)  yet,  wilt  thou  gratify  thyself  therein.  The  truth 
is,  there  is  not  so  great  a  tyrant  in  the  world  as  Sin,  therefore, 
there  can  be  no  greater  madness  and  folly,  than  to  serve  such  a 
master,  whose  work  is  drudgery,  whose  wages  is  death,  and  that 
eternal,  Rom.  vi.  23.  Oh  that  the  eyes  of  poor  sinners  were  open- 
ed, to  see  the  miserable  slavery  and  bondage  in  which  they  are  ! 
Surely  then  they  would  flee  to  JesusChrist  for  freedom  and  redemp- 
tion. I  deny  not  that  sin  and  corruption  doth  remain,  yea,  work 
and  stir  in  the  very  best,  after  they  are  renewed  and  sanctified  by 
the  Spirit  of  God,  but  they  hate  and  loath  their  sins,  yea,  pray 
and  strive  against  them,  and  are  never  satisfied,  till  they  are  utterly 
subdued  and  vanquished.  But,  in  the  unconverted,  sin  doth  reign 
and  play  the  tyrant,  so  that  they  are  under  the  power  and  domi- 
nion thereof,  yielding  a  willing  subjection.  Their  lust  no  sooner 
bids  them  go,  but  they  run,  yielding  up  themselves  to  be  servants 
of  unrighteousness  ;  and  sometimes  are  content  to  be  at  a  great 
deal  of  cost  and  pains  for  the  satisfying  of  their  filthy  lusts. 

3.  '  Thou  art  under  the  damnation  of  sin.'  Though  thou  art 
not  actually  roaring  in  hell  flames  with  the  devil  and  damned,  yet5 
thou  art  liable  thereunto ;  and,  if  by  some  unexpected  providence, 
thou  shouldst  be  taken  hence  in  thine  unconverted  state  (which 
for  aught  thou  knowest,  may  befal  thee  this  night)  thou  hast  no 
hope  of  escaping  the  damnation  of  hell,  but  will  most  assuredly  be 
cast  into  that  lake  of  fire  and  brimstone,  where  is  nothing  but  weep- 
ing and  gnashing  of  teeth,  and  that  to  all  cternit}".  Eccles.  xi.  9.  So- 
lomon, speaking  to  the  young  man  who  was  much  addicted  to  his 
sensual  lusts  and  pleasures,  saith,  by  way  of  scorn  and  derision, 

■  Rejoice  in  thy  youth,  and  let  thine  heart  cheer  thee  in  the  days 
of  thy  youth  ;  and  walk  in  the  ways  of  thine  heart,  and  in  the 
sight  of  thine  eyes.'  As  if  he  had  said,  Do  what  thou  pleases, 
deny  not  thyself  any  thing  which  thine  heart  can  desire,  take  thy 
fill  of  pleasure  ;  '  but  know  thou,  for  all  these  things,  God  will 
bring  thee  into  judgment.'  That  is,  for  thy  mispent  youth  and 
all  those  sensual  pleasures  wherein  thou  takest  so  much  content  and 
delight,  thou  shalt  perforce  be  brought  before  Christ's  judgment- 
seat  at  the  last  and  great  day  ;  and  there  receive  the  dreadful  sen- 
tence of  condemnation,  and  then  be  hurried  by  devils  out  of 
Christ's  presence,  and  dragged  into  hell,  never,  never  to  return 
again.  Ah  sinner!  might  thy  torments  there  have  an  end,  after 
so  many  millions  of  years,  as  there  are  stars  in  the  firmament,  hairs 
on  thy  head,  or  sands  on  the  sea-shore;  the  consideration  thereof 


"302  The  Young  Maris  Guide. 

would  administer  some  comfort  to  thee  ;  but,  the -thought  of  ever-: 
lasting  torment  is  the  very  hell  of  Hell.  O  the  folly  and  madness 
of  many  men,  who  from  day  to  day,  and  year  to  year,  do  put  off 
their  reformation  and  amendment ;  yea,  spend  their  days  in  mirth 
and  jollity,  as  if  they  were  in  no  danger,  though  they  walk  upon 
the  very  brink  of  hell !  Know,  O  young  man,  that  so  long  as  thou 
livest  and  continuest  impenitent,  in  thy  wicked  and  ungodly  course 
of  life,  there  is  but  a  step  betwixt  thee  and  eternal  destruction  ;  for 
thou  hangest  over  the  very  mouth  of  hell,  by  the  rotten  thread  of 
thy  life,  which  may  soon  be  snapt  asunder ;  and  then  what  can  be 
expected,  but  an  irrecoverable  downfal  into  hell  ? 

Thus  much  for  the  setting  forth  the  miserable  condition  of  such 
as  continue  in  their  sinful  courses,  upon  a  conceit,  that  they  have 
time  enough  before  them  to  repent  in  ;  whereon  I  have  somewhat 
the  longer  insisted,  thereby  to  startle  and  awaken  all  unconverted 
sinners  out  of  their  carnal  security,  to  a  lively  sense  and  apprehend 
sion  of  the  dreadful  danger  they  are  in,  so  long  as  they  live  and 
lie  in  their  sins  unrepented  of. 

I  shall  close  this  last  objection,  by  removing  those  encourage- 
ments, which  may  plead  for  the  delaying  their  amendment,  and 
reformation. 

1 .  Taken  from  that  noted  place  in  Ezek.  xviii.  21.  '  But  if  the 
wicked  will  turn  from  his  sins  that  he  hath  committed,  and  keep 
&rl  my  statutes,  and  do  that  which  is  lawful  and  right,  he  shall 
purely  live,  he  shall  not  die.'  Whence  some  have  inferred,  that 
at  what  time  soever  a  sinner  doth  repent  of  his  sins,  he  shall  be 
received  to  mercy  ;  and  thereupon  have  deferred  their  repentance 
till  it  hath  been  too  late. 

/Ins.  1.  'The  text  aflirmeth  no  such  thing;  but  only,  that 
whosover  truly  turneth  from  all  his  sins,  and  sincerely  endeavour- 
cth  to  walk  in  the  ways  of  God's  commandments,  he  shall  surely 
live,  and  not  die.'  So  that,  the  place  truly  understood,  gives  no 
encouragement  to  any  to  put  off  their  repentance  to  their  old-age 
ex  death-bed ;  for  what  time  have  they  then  to  express  the  since- 
rity of  their  repentance,  by  their  godly  lives  and  conversations  ?  If 
the  conditions  of  the  text  be  well  weighed  and  considered,  they 
will  fright  men  from  that  folly  and  madness. 

2.  '  Although  it  be  true,  that  whensoever  a  wicked  man  truly 
repenteth,  he  shall  be  pardoned ;  yet,  he  cannot  truly  repent 
r,  hensoever  he  will ;'  repentance  not  being  in  his  own  power,  but 
the  free  gift  of  God,  which  he  seldom  bestoweth  on  those  in  their 
©Id  age,  who  have  neglected  it  all  the  former  part  of  their  lives  i 
and  he  that  refuseth  to  turn  when  God  calleth  him,  provoketh 
God  to  give  him  over  to  the  hardness  of  his  own  heart,  so  that  he 
cannot  turn. 

II.  Another  encouragement  is  taken  from  the/  mercy  of  God, 
God,  say  they,  is  merciful  and  gracious,  yea,  rich  in  mercy. 


The  Young  Manh  Guide.  303 

whose  arms  are  ever  open  to  receive  all  poor  sinners  who  come 
unto  him ;  and  therefore  we  hope  to  find  mercy  at  last,  though 
we  never  sought  it  before. 

Ans.  1.  True  it  is,  God  is  merciful,  yea,  abundant  in  mercy, 
but  to  whom  will  he  extend  his  mercy  1  Surely,  to  poor  penitent 
sinners,  who,  in  truth  turn  from  their  sins,  and  devote  themselves 
to  him  and  his  service  :  but,  thou  who  delayest  and  puttest  off  thy 
repentance  from  time  to  time,  must  not  expect  to  partake  one  drop 
thereof.  Though  the  Lord  be  ready  to  embrace  all  poor  peni- 
tent sinners  in  the  arms  of  his  mercy ;  yet,  '  He  will  wound  the 
head  of  his  enemies,  and  the  hairy  scalp  of  such  an  one  as  goeth 
on  still  in  his  trespasses,'  putting  off  his  repentance  from  day  to 
day,  Psal.  lxviii.  21. 

2.  '  Know,  that  as  God  is  rich  in  mercy,  so  likewise  abundant 
in  truth ;  and  will  shew  no  mercy  to  sinners  in  a  way  derogating 
from  his  truth.'  Now,  as  God  hath  promised  in  his  word,  to  re- 
ceive such  into  his  fav our,  who,  without  delay  will  turn  from  their 
sins  unto  him,  and  keep  his  statutes,  Ezek.  xviii,  22.  So,  in  hi.1? 
word  hath  he  threatened  destruction  to  such  as  put  off  their  repent- 
ance, when  he  calls  upon  them  to  turn,  as  Prov.  i.  24.  Every 
word  of  God  will  certainly  have  its  accomplishment.  When  there- 
fore, thou  presumest  on  the  mercy  of  God,  remember  withal,  that 
he  is  a  God  of  truth  ;  and,  as  sure  as  God  is  true,  thou  wilt  perish 
for  ever,  notwithstanding  God  is  merciful:  '  For  all  the  ways  of 
the  Lord  are  mercy  and  truth,  unto  such  as  keephis  covenant  and 
his  testimonies,'  Psalm  xxv.  16. 

3.  '  Know  that  God  is  just  as  well  as  merciful,  and  will  by  no- 
means  clear  the  guilty.'  As  he  hath  prepared  heaven  for  somef 
so  hell  for  others  ;  and  it  is  very  just  that  such  should  be  cast  in- 
to hell,  who  will  not  accept  of  heaven  upon  God's  terms,  by  a 
speedy  turning  from  their  sins,  and  giving  up  themselves  to  him.. 
Thou  therefore,  who  blessest  thyself  with  a  false  persuasion  of 
God's  mercy,  and  thereupon  runnest  on  in  a  course  of  sin-,  know, 
that  thereby  thou  dost  deceive  thine  own  soul;  for  thou  wilt  atlas* 
find  that  the  Lord  is  just  as  well  as  merciful ;  just  in  executing  his 
wrath  upon  obdurate  and  wilful  sinners,  as  well  as  merciful  in  re- 
ceiving poor  penitent  sinners  into  favour.  As  God,  to  shew  the 
riches  of  his  mercy,  converts  some  in  their  elder  years  ;  so,  to 
shew  the  glory  of  his  justice,  he  leaves  others  (and  those  the 
greatest  part)  to  die  in  their  sins* 

4.  '  It  is  a  mercy  that  sinners  can  never  enough  admire,  that, 
upon  repentance,  they  may  be  received  into  favour  ;  but  it  is  a 
Wicked  perverting  this  mercy  of  God,  if,  instead  of  leading  us  to 
repentance,  it  should  encourage  us  to  defer  the  same  from  day  to 
day.'  Because  God  is  merciful,  shall  we  be  so  ungrateful,  as 
thereupon  to  run  on  in  a  course  of  sinning  against  him,  presuming 
®n  his  mercy  to  the  last  ?  Because  God  is  gracious,  shall  we  there- 


304  The  Young  Man's  Guide* 

upon  prove  the  more  ungracious  and  rebellious  against  him,  and 
his  commandments  ?  That  be  far  from  us.  Yea,  rather,  seeing 
the  Lord  is  merciful  and  gracious,  let  us  be  the  more  ashamed  to 
sin  against  so  good  and  gracious  a  God.  Let  not  the  mercy  of 
God  occasion  us  to  take  any  encouragement  to  sin  against  him  : 
but  rather,  let  the  consideration  thereof  be  an  effectual  argument 
to  prevail  with  us  speedily  to  turn  from  our  sins  unto  him,  and 
walk  in  the  ways  of  holiness.  Surely,  if  there  were  any  ingenu- 
ity in  us,  his  love  to  us  would  constrain  us  to  love  him  again  ;  his 
mercy  to  us  would  work  in  us  both  a  care  to  please  him,  and  a 
fear  to  offend  him. 

III.  '  Another  encouragement  is  taken  by  many  from  the  pa- 
tience and  long-suffering  of  God,  because  he  long  bears  with  them 
in  their  wicked  and  ungodly  courses,  not  executing  his  wrath  up- 
on them.'  Eccles.  viii.  10.  '  Because  sentence  against  an  evil  work, 
is  not  executed  speedily,  therefore  the  heart  of  the  sons  of  men  is 
fully  set  in  them  to  do  evil.'  Because  the  Lord  is  slow  in  execut- 
ing vengeance  on  wicked  men,  therefore  are  their  hearts  exceed- 
ingly hardened  in  their  sinful  ways,  so  that  they  go  on  impenitent- 
ly  therein,  abusing  the  long-suffering  of  God  unto  presumption  \ 
which  should  have  led  them  to  repentance  :  but  know,  that  though 
the  Lord  doth  bear  long  with  some  sinners,  yet  not  with  all.  How 
many  have  we  known  in  our  own  experience  have  been  suddenly 
surprized,  and  cut  off  in  the  very  act  of  sin,  not  having  so  much 
time  and  strength  as  to  say,  Lord  have  mercy  on  me  ?  And  assured- 
ly, the  slower  God  is  in  striking,  the  heavier  will  be  his  strokes  ; 
the  curse  and  wrath  of  God,  for  thy  going  on  still  in  thy  trespasses, 
will  be  more  grievous  on  thee  at  the  last. 

IV.  Another  encouragement  is  taken  by  many  from  the  exam- 
ple of  the  '  converted  thief  on  the  cross,'  who  had  spent  all  the 
former  part  of  his  life  in  wickedness  and  profaneness. 

Jlrg.  1.  '  It  is  a  single  example  of  extraordinary  mercyr  there 
being  not  one  more  in  all  the  Bible.'  It  is  the  saying  of  St.  Austin, 
Unus  misericcrdiaminvenit  hora.  ultima,  ne  quis  desperct  fytinicus 
ne  quis  praesamai.  That  one  was  received  to  mercy  at  the  last 
hour,  that  none  should  despair  ;  and  but  one,  that  none  should 
presume :  For  this  one  man  that  repented  at  the  last,  many  thousand 
instances  might  be  brought  ^f  such,  who  putting  off  their  amend- 
ment from  day  to  day,  have  at  last  perished  in  their  sins.  What 
folly  then  must  it  needs  be  in  any,  to  put  himself  in  a  way  whereia 
so  many  have  miscarried  ! 

2.  '  Christ  wrought  this  rare  miracle  of  mercy  upon  an  extraor- 
dinary occasion  ;  namely,  to  honour  the  ignominy  of  his  cross.' 
When  his  human  nature  was  lowest,  then  would  he  manifest  the 
power  of  his  divine  nature  ;  whereby  Christ  shewed  what  he  could 
do,  not  what  ordinarily  he  would  do.  And  being  an  extraordi- 
nary act  of  Christ's  mercy  and  power,  it  can  make  no  general 


The  Young  Maris  Guide.-  30S' 


i^ 


rule  :  What  ground  of  hope  then  can  this  afford  to  thee,  who  wil- 
fully spendest  thy  youth  and  younger  years  in  the  service  of  sin 
and  Satan,  in  hopes  to  find  mercy  at  the  last  ? 

3.  '  Though  the  thief's  repentance  was  late,  even  at  the  close 
of  his  life  5  yet,  it  was  so  soon  as  he  heard  of  Christ :'  For  it  doth 
not  appear,  he  either  saw  or  heard  of  him  before  ;  whereas  thou 
hast  often  heard  of  Christ  in  the  ministry  of  the  word  5  yea,  been 
called  and  invited  to  cast  away  thy  sin,  and  to  cast  thyself  upon 
him,  to  come  unto  Christ  that  thou  mightest  be  saved,  and  yet 
hast  slighted  and  rejected  his  gracious  invitations,  and  quenched 
the  good  motions  of  his  Spirit  5  therefore  thy  case  is  far  different 
from  his. 

4.  '  Though  the  thief  continued  in  his  wicked  and  ungodly 
course  of  life  to  the  last,  and  then  became  a  true  convert ;  yet 
can  it  not  be  proved  that  he  purposely  put  off  his  repentance  to 
that  day.'  But  questionless  he  persisted  in  his  sinful  ways  to  the 
hour  of  death,  through  ignorance,  and  not  through  wilfulness, 
whereas  thou  designest  to  follow  thy  sinful  lusts  and  pleasures  all 
thy  life  long,  at  least  the  best  and  greatest  part  thereof,  and  then 
at  the  last  to  resign  up  thyself  to  God  and  his  service  :  Therefore 
his  late  repentance  can  be  no  ground  of  encouragement  unto  thee, 
who  wilfully  resolves!  to  go  on  in  thy  wicked  courses  so  long  as 
thou  hast  time  and  strength. 


CHAP.  VI. 

Containing  Directions  suitable  to  Young  Men* 

HAVING  answered  the  objections  of  some  young  men  against 
fheir  early  serving  of  God,  I  come  now  to  give  you  some  direc- 
tions suitable  to  your  slate  and  condition* 

I.  '  Labour  to  be  well  rooted  and  grounded  m  the  principles  of* 
religion,'  otherwise  you  will  soon  be  'carried  away  with  every 
wind  of  doctrine,'  and  so  made  a  prey  to  every  seducer.  Observe 
who  they  be  that  are  easiest  seduced  by  Papists,  Quakers  and 
false  teachers,  and  you  will  find  that  they  were  such  who  were- 
never  well-grounded  in  the  principles  of  religion,  Eph.  iv.  14* 
They  are  said  to  be  '  children  in  understanding,  who  are  tossed 
to  and  fro,  and  carried  away  with  every  wind  of  doctrine  5'  im- 
plying, that  weak  and  ungrounded  Christians  are  aptest  to  em- 
brace every  false  and  erroneous  doctrine  ;  whereas  the  martyrs 
being  well  grounded  in  the  principles  of  religion,  could  not  be 
removed  from  the  truth  by  all  the  arguments  of  the  most  learned 
doctors.  As  therefore  thou  wouldest  be  preserved  from  all  er- 
roneous doctrine  and  damnable  heresies,  labour  in  the  use  of  all 

39 


306  The  Young  Man's  Guide. 

means  that  God  bath  sanctified,  that  thou  mayest  be  well  rooted 
and  grounded  in  the  truth.     To  that  end, 

1.  "  Learn  some  good  and  sound  catechism.'  If  thou  canst  not 
get  it  by  heart,  then  read  it  over  again  and  again.  Thou  mayest 
read  and  hear  much,  and  yet  never  attain  to  a  well-grounded 
knowledge  in  religion,  till  thou  hast  been  well  instructed  in  the 
principles  of  it.  This  is  what  the  apostles  well  knew  :  therefore 
they  delivered  to  their  several  churches  a  form  of  doctrine,  which 
contained  the  fundamental  principles  of  religion,  which  every 
member  thereof  was  perfectly  to  learn,  Rom.  vi.  17.  2  Tim.  i.  13^ 
Heb.  v.  12.  and  vi.  1.  Whosoever  shall  think  to  attain  to  any 
sound  knowledge  m  religion,  merely  by  heading  the  word  preach- 
ed, before  he  be  well-grounded  in  the  principles  thereof,  will  find 
it  a  hard  work,  and  understand  by  his  experience  how  necessary  the 
laying  a  good  foundation  is  to  his  building  up  faith  and  holiness. 

2.  '  Take  all  opportunities  of  reading  the  writings  of  godly, 
learned  men,  who  by  their  labours  have  cleared  the  main  and 
principal  points  of  religion  :'  And  amongst  the  many  books  now 
extant,  be  sure  you  rather  make  choice  of  such  as  do  soundly  in- 
form the  judgment,  and  work  powerfully  upon  the  heart  and  af- 
fections, than  of  such  as,  containing  a  little,  but  frothy  conceits 
of  wit,  do  only  please  the  fancy  with  fruitless  flashes. 

3.  'Especially  be  frequent  in  reading  the  holy  scriptures,' which 
contain  not  only  the  principles  of  religion,  but  also  all  necessary 
truths  to  be  known  and  practised  :  Yea,  as  David  speaketh,  Psal. 
cxix.  105*.  Thy  word  is  a  lamp  unto  my  feet,  and  a  light  unto  my 
path.  It  giveth  wisdom  to  the  simple,  and  to  the  young  man  know- 
ledge and  discretion.  For  this,  Timothy  is  commended,  '  That 
he  had  known  the  scriptures  from  his  childhood,'  2  Tim.  iii.  15. 

II.  '  Return  to  the  Lord  :'  Repent,  and  be  converted  to  God. 
Conversion  being  so  great  and  necessary  a  duty,  and  so  especially 
included  in  that  remembering  of  our  Creator  required  in  the  text, 
I  shall  insist  a  little  the  more  distinctly  upon  it,  and  shall  1st, 
Open  the  nature  of  it ;  and  2dly,  Press  thee  to  it. 

1.  For  the  nature  of  conversion  it  is  '  turning  or  coming  back 
to  the  Lord.'  Sin  is  our  departing  or  going  away  from  God  :  Im- 
penitence in  sin  is  our  keeping  away  from  him.  Conversion  is  our 
return,  or  coming  back  to  God  ;  it  is  our  coming  back, 

1:.  From  unbelief  to  the  faith  in  God, 

2.  From  our  enmity  and  rebellion,  unto  friendship  and  obe- 
dience to  God. 

1.  '  It  is  our  coming  back  from  unbelief  to  faith  in  God.  Every 
convert  is  become  a  believer.  The  unconverted  world  are  all  con- 
eluded  in  unbelief,  Rom.  xi.  32.  In  conversion  we  are  fetched  out 
from  that  wretched  multitude  of  unbelievers :  converts  and  believers 
signify  the  same  persons  in  scripture-sense. 

This  faith  we  are  converted  to,  comprehends  in  it  three  things. 


The  Young  Maris  Guide,  30? 

L.  Our  sealing  to  the  truth  of  God,. 

2.  Our  adventuring  upon  the  truth  of  God. 

3.  Our  resigning  ourselves  to  the  government  of  the  truth. 

1.  'Faith  is  our  sealing  the  truth  of  God,'  or  our  unbelief  of 
the  truth  of  the  word  of  God,  John  iii.  33.  '  He  that  believeth 
hath  set  to  his  seal  that  God  is  true.'  It  is  our  belief  of  the  truth 
of  the  scriptures  in  general,  and  in  special  of  the  truth  of  the  gos- 
pel. It  is  our  sealing  to  Christ,  or  our  believing  that  he  is  the 
Messiah  of  God,  the  Saviour  of  the  world  ;  that  this  is  the  Stone 
that  is  laid  in  Sion,  on  whom  '  whosoever  believeth  shall  not  be 
confounded,'  1  Pet.  i.  6.  '  That  in  him  there  is  salvation,  and 
zione  other,'  Acts  xii. 

2.  '  Faith  is  our  adventuring  upon  the  truth  of  God,'  an  adven- 
turing our  lives,  and  adventuring  our  souls  upon  the  truth  of  the 
word  of  God,  and  upon  that  Jesus,  concerning  whom  this  word 
bears  witness.  Faith  is  an  adventuring  for  the  other  world.  The 
object  of  faith  are  things  not  seen,  Heb.  xi.  1.  that  is,  the  invisible 
world.  The  scripture  tells  us  of  another  state,  a  more  blessed  and 
glorious  state  than  that  we  here  are  in  :  This  blessed  state  is  the 
other  world,  which  however  it  cannot  now  be  seen,  yet  faith  hath 
such  evidence  that  there  is  such  a  state,  that  it  will  adventure  for  it. 

Believers  are  merchants,  Matih.  xiii.  4.5.  merchant-adventurers, 
that  will  adventure  all  they  have,  their  whole  stock  and  patrimony, 
for  the  riches  of  that  good  land.  Believers  are  adventurers  for 
the  other  world,  and  they  trust  their  whole  adventure  with  Christ, 
he  shall  be  their  pilot,  yea,  he  shall  be  their  Ark,  to  bring  them 
into  the  holy  land  above. 

Whither  art  thou  bound,  O  believing  soul !  for  Canaan,  for  Je- 
rusalem, which  is  above  ?  I  am  bound  for  heaven.  But  art  thou  sure 
that  there  is  such  a  place  as  heaven,  and  such  blessedness  there  ? 
So  sure  I  am,  that  I  will  adventure  all  upon  it,  But  who  is  k 
shall  bring  thee  to  heaven?  Jesus  of  Nazareth;  he  who  suffered, 
the  just  for  the  unjust,  that  he  might  bring  us  to  God.  But  God 
is  angry  with  thee,  thou  art  a  guilty  creature,  and  by  thy  sins  hast 
fallen  under  his  wrath  and  displeasure  :  how  wilt  thou  do  for  that  ? 
Why,  I  will  trust  Christ  for  that,  he  shall  be  my  propitiation,  he 
shall  make  peace  for  me,  and  he  will  do  so,  1  John  ii.  2.  Oh,  but 
thou  art  an  unclean  and  polluted  creature,  and  there  is  no  unclean 
thing,  can  enter  into  that  holy  land  ;  how  wilt  thou  do  for  that  ?  I 
will  trust  Christ  for  that  also,  he  shall  be  my  sanctijication,  and  he 
will  be  so,  1  Cor.  i.  30. 

3.  Faith  comprehends  under  it  the  resigning  up  ourselves  to  the 
government  and  guidance  of  the  truth  of  God,  our  actual  living 
under  the  power  of  truth  $  not  only  our  holding  the  truth,  but 
suffering  the  truth  to  take  hold  of  us,  to  rule  and  order  us  in  our 
whole  course  :  It  is  the  same  state  that  both  are  in,  both  those  that 
believe  not  the  truth,  and  those  that  obey  not  the  truth.    Faith  is  not 


30$  The  Young  Marts  Guide, 

only  a  resting  on  Christ  as  a  Saviour,  but  a  resigning  ourselves  to 
him  as  our  Lord  and  King.  Thou  sayest  thou  dost  believe  the  gos- 
pel, but  wilt  thou  obey  the  gospel?  Hath  it  gotten  the  command 
and  government  of  thee  ?  Is  thy  life  a  life  of  obedience  to  the  faith  ? 
If  sin  and  the  devil  have  still  the  government  of  thee,  and  thou  liv- 
est  under  the  power  of  the  flesh,  it  will  no  way  avail  thee  to  say, 
/  believe  in  Christ,     But  of  this  more  in  the  next  particular. 

4.  '  Conversion  is  our  return  from  our  enmity  and  rebellion 
against  God,  into  friendship  and  obedience  unto  God,  our  coming 
in  and  laying  down  arms.'  The  ungodly  world  are  all  in  arms 
against  God,  they  are  rebels  against  the  Almighty,  their  word  is 
the  same  with  these  heathens  words,  Psal.  ii.  3.  '  Let  us  break  his 
bands  asunder,  and  cast  away  his  cords  from  us.'  The  root  of  this 
rebellion  is  enmity  that  is  in  their  hearts  against  God,  Rom,  viii. 
7.  '  The  carnal  mind  is  enmity  against  God.'  Sinners  are  ene- 
mies against  the  being  of  God  ;  they  would  be  glad  if  there  were 
now  no  God,  none  above  them  to  restrain  or  punish  them  :  '  The 
fool  hath  said  in  his  heart  there  is  no  God,'  Psal.  xiv.  1.  How 
glad  would  that  fool  be,  if  he  was  sure  his  heart  said  true,  if  he 
was  sure  there  was  no  God  indeed !  They  are  enemies  against 
the  sovereignty  of  God,  against  his  rule  and  government;  they 
all  say  in  their  hearts  concerning  the  Father,  as  those  Jews  said 
concerning  the  Son,  '  We  will  not  have  him  to  reign  over  us  ;  they 
are  enemies  to  all  the  holy  ways  of  God,'  Col.  i.  21. 

Now,  in  conversion  the  enmity  is  slain,  and  thereby  the  rebel- 
lion subdued  :  '  You  who  were  sometimes  alienated,  and  enemies 
in  your  mind  by  wicked  works,  hath  he  now  reconciled,'  Col.  i. 
3  2.  A  sincere  convert  is  a  soul  reconciled.  Reconciliation  between 
God  and  man  is  of  both  parts  j  the  reconciliation  of  man  to  God 
Stands  in  a  cessation  from  enmity,  a  subduing  of  his  rebellion,  and 
his  returning  into  friendship  and  allegiance.  Sinners  love  not  God, 
nor  any  thing  that  belongs  to  God  ;  their  enmity  is  against  him, 
and  all  his  ;  against  his  word,  worship,  and  all  his  ways  ;  they  love 
neither  his  laws,  nor  his  promises  }  neither  his  works,  nor  his  ways, 
God  promises  and  rewards  with  spiritual  and  eternal  blessings, 
but  what  is  this  to  a  carnal  mind  I  He  must  have  money,  meat  and 
drink,  fine  clothes,  and  pleasures  ;  ihese  locusts  he  likes,  but  hates 
God's  Manna, 

A  convert  is  so  reconciled  to  God,  that  he  loves  and  likes  alt 
vhat  is  of  God,  he  likes  his  crown  and  his  cross,  his  comforts  and 
his  commands,  all  that  God  gives,  and  whatever  he  requires.  He 
loves  to  be  and  to  do  whatever  God  will  have  him :  A  strict,  holy, 
and  obedient  life,  a  life  of  care  and  labour,  in  all  things  to  please 
the  Lord,  that  is  a  life  he  loves  :  not  only  the  life  he  commends 
and  praises  in  others,  but  it  is  the  life  he  loves  to  live. 

There  be  many  that  are  no  converts,  that  come  thus  far,  to  be 
^)le  to  say, '  For  my  part,  I  have  nothing  to  say  against  godliness^ 


The  Young  Man's  Guide.  309 

I  think  well  of  it,  it  is  an  honest  way  and  the  safest  Way  ;  I  wish 
well  to  the  power  of  religion  ;  it  were  well  if  there  were  more  of 
it  found  in  the  world.'  Ay,  but  as  much  as  thou  speakest  for  it, 
and  as  well  as  thou  lovest  it,  thou  wilt  have  but  little  to  do  with 
it  thyself;  thou  lovest  strictness,  but  thou  wilt  not  be  strict  thy- 
self; thou  praisest  the  close  and  laborious  Christian,  but  canst  not 
bear  and  endure  that  labour  and  care  thyself.  Is  this  thy  reconci- 
liation to  God  ?  Mistake  not  thyself,  every  sincere  convert  is  so  re- 
conciled to  all  the  ways  of  God,  that  these  are  the  ways,  this  is 
the  life  which  he  chuses  for  himself,  a  life  of  obedience  to  the 
whole  will  of  God  ;  this  is  the  life  he  loves  and  lives. 

By  what  hath  been  said,  thou  mayest  understand  what  convert 
sion  is,  and  so  what  it  is  I  am  now  exhorting  thee  to. 

II.  '  1  shall  now  press  thee  to  be  converted,  and  turn  to  the 
Lord  :  And  shall  I  need  to  use  arguments  to  persuade  thee  ?  I 
doubt  there  may  be  need  enough  :  How  hardly  are  sinners  per- 
suaded unto  God  !  They  will  after  the  devil  easily  enough,  but 
how  few  are  they  with  whom  all  the  arguments  imaginable  will 
not  prevail  to  bring  them  to  God  ? 

CHAP.  VII. 

Containeth  two  Arguments  to  Conversion. 

I  SHALL  make  use  of  two  arguments  in  this  matter  ;  1.  Thy 
necessity.     2.  Thy  commodity. 

1.  Thy  necessity,  methinks,  should  prevail  with  thee?  A  ne- 
cessity is  laid  upon  thee  to  turn  to  the  Lord,  and  woe  to  thee  if 
thou  turn  not ;  thou  must  turn  or  die,  Matth.  xix.  9.  Except  ye  be 
eonverted,  yc  cannot  enter  into  the  kingdom  of  God.  Necessity  is  a 
mighty  argument  to  persuade  any  thing.  What  is  there  but  ne- 
cessity will  persuade  men  to  ?  Sinners  will  make  use  of  this  argu- 
ment to  persuade  themselves  to,  and  excuse  and  justify  themselves 
in  any  wickedness.  We  shall  hear  them  sometimes  saying,  '  If  I 
have  stolen,  it  was  for  my  necessity;  If  I  have  lied,  or  swore  false- 
ly, it  was  upon  necessity,  I  was  forced  upon  it.'  And  when  they 
have  said  this,  '  It  was  my  necessity  brought  me  to  it,'  they  think 
they  have  said  enough  to  justify  themselves. 

This  argument  of  necessity  hath  great  place  in  the  present  case, 
it  is  of  necessity  that  thou  must  be  converted :  for  1.  'It  is  neces- 
sary that  thou  live,  that  thou  secure  thine  own  being,  and  the  bles- 
sedness thereof ;  that  thy  soul  be  so  looked  to,  that  it  be  not  left 
to  die  and  perish  for  ever.'  This  is  of  the  highest  necessity  for  eve- 
ry man  to  look  to  it,  that  he  go  not  down  into  the  infernal  pit. 
It  is  not  necessary  to  be  rich  in  this  world  to  have  great  houses,  fine 


310  The  Young  Maris  Guide, 

clothes,  costly  fare,  and  many  friends;  to  be  in  health,  to  live  in 
credit  and  prosperity  in  the  world  ;  thou  mayest  be  happy  without 
all  this.  There  is  many  an  honest  poor  man,  who  hath  lived  com* 
fortably  and  contentedly,  that  hath  scarce  been  worth  a  groat  be- 
sides his  labour,  and  it  may  be  hath  scarcely  had  one  friend  in  the 
world  to  relieve  him.  But  it  is  necessary  to  keep  thee  out  of  hell, 
and  thy  soul  out  of  the  hands  of  the  devil ;  this  is  more  necessary 
than  to  have  a  being ;  better  thou  hadst  never  been  born,  than  at 
last  to  be  damned. 

2.  '  It  is  necessary  to  be  converted,  that  so  thou  mayest  live.5 
Thou  diest  without  remedy,  thou  diest  without  mercy,  if  thou 
turn  not,  Ezek.  xviii.  31,  32.  why  zvill  ye  die  ?  Turn  and  live.  In- 
timating, that  it  is  impossible  but  men  must  perish  everlastingly, 
if  they  turn  not ;  Except  ye  repent,  ye  shall  perish,  Luke  xiii.  3. 

Sinners  will  sometimes  acknowledge  and  say, '  It  would  be  well 
for  me  if  I  could  mind  my  soul ;  it  would  be  well  for  me  if  I  could 
repent  of  my  sins,  if  I  could  leave  this  drunkenness,  or  this  com- 
pany-keeping, or  this  covetousness  ;  it  would  be  well  for  me,  if  I 
could  bring  my  heart  to  it,  to  leave  off  this  carnal  course  of  life, 
and  give  myself  to  Christianity  and  godliness.'  It  would  be  well  for 
thee  :  Why,  is  that  all  thou  hast  to  say,  '  to  turn  to  God  V  Why, 
man,  it  is  necessary  for  thee :  A  necessity  is  laid  upon  thee  ;  and 
woe  be  unto  thee  if  thou  turn  not.  If  thou  wcrt  in  extreme  po- 
verty, and  hadst  not  bread  to  eat,  nor  house  to  dwell  in,  nor 
friends  to  relieve  thee  ;  or  if  thy  house  were  all  on  fire  over  thy 
head,  would  such  a  cold  or  low  expression  suffice  to  set  out  thy 
case  :  '  It  would  be  well  for  me  if  I  could  get  bread,  or  house,  or 
iriend  to  relieve  me  ;  It  would  do  well  for  me  if  I  could  get  out  of 
my  house  ere  the  fire  devour  me  ?  No,  thou  wouidst  then  cry  out 
«f  ihy  necessity  or  thy  extremity  :  I  starve,  I  am  ready  to  perish 
for  want ;  I  shall  be  burnt  to  ashes  if  1  fly  not  out  of  my  house. 

Escape  for  thy  life,  sinner,  thy  soul  starves,  it  dies,  is  like  to 
burn  for  ever  in  the  bottom  of  hell.  Oh  !  it  is  necessary  for  thee 
to  get  thee  out  of  this  fearful  case:  why  lingerest  thou  1  Haste  thee, 
haste  thee,  let  the  extremity  of  the  danger  and  misery  thy  soul  is 
in,  press  thee  to  make  a  sudden  escape  •,  thy  case  will  not  bear 
delays,  fly  for  thy  life,  fly  unto  Christ,  and  live. 

II.  4  Thy  commodity  or  profit  persuades  thee  to  turn  to  the 
Lord.'  Commodity  is  the  great  argument  of,  the  thrifty  world  ; 
that  puts  them  upon  all  their  labours.  What  will  not  men  un- 
dertake and  endure  for  their  commodity  1  This  chooses  their  ha- 
bitation, builds  their  houses,  plants  their  orchards  ;  this  animates 
trade,  and  is  the  encouragement  and  reward  of  all  the  labours 
and  profit  that  is  expected  to  come  jn  by  them. 

Why  now,  sinner,  consider,  godliness  is  the  great  profit,  it  is 
proftnhle  tu  all  things,  1  Tim.  iv.  8.  There  is  nothing  truly  pro- 
fitable besides.     Sinners  count  that  godliness  is  good  for  nothing, 


The  Young  Maris  Guide,  31 1 

Unless  to  make  men  proud  and  conceited.  Fools  cry  out  with 
those,  Job  xxi.  1 5.  '  What  is  the  Almighty  that  we  should  serve 
him  ?  and  what  profit  shall  we  have  if  we  pray  unto  him  ?'  They 
count  that  is  the  only  thing  that  stands  in  the  world  :  They  think 
they  might  get  more  and  thrive  better,  if  it  were  not  for  this  got/-* 
liness  ;  this  conscience  hath  been  many  a  man's  undoing.  How 
many  a  man  is  there  that  hath  lost  a  good  living,  because  he  would 
keep  a  good  conscience  ?  If  it  were  not  for  this  conscience,  men 
might  get  not  only  by  honesty,  but  by  fraud  and  violence  :  lying 
or  false-swearing,  might  then  bring  in  many  a  penny,  but  godli* 
ness  pares  off  all  that  gain. 

But  yet  whatsoever  fools  think,  godliness  is  great  gain,  1  Tim. 
vi.  6.  It  is  our  only  profit.  Nothing  can  truly  be  counted  our 
profit,  but  that  which  is,  or  contributes  to  our  happiness.  Wilt 
thou  call  that  thy  profit,  which  when  thou  hast  it,  thou  art  like 
to  be  never  the  better  for  it  ?  neither  the  honester  man,  nor  the 
happier  man  ?  Nothing  can  be  counted  our  happiness,  or  condu- 
cing to  it,  but  that  which  either  will  abide  by  us,  or  do  us  good 
when  it  is  gone.  Holiness  will  abide  by  us,  and  the  exercises  of 
holiness  will  do  us  good  when  they  are  over  and  past.  In  such 
times,  when  through  sickness  and  weakness,  or  some  other  invin- 
cible hindrance,  we  cannot  pray,  or  hear,  or  labour  in  the  work 
of  our  soul,  it  will  then  be  a  great  comfort  to  us,  that  we  have 
prayed,  heard,  and  laid  up  against  such  a  time  of  need,  when  we 
had  ability.  The  fruits  of  praying  will  remain,  and  the  very  re- 
membrance of  our  faithfulness  to  God  will  be  a  comfort  to  us  in 
our  greatest  weaknesses  and  distresses.  Sinners,  when  their  es  - 
tates  are  gone,  their  labours  are  done,  their  pleasures  are  over ; 
then  they  will  know  whether  these  things  are  happiness  or  no. 

This  getting  life,  this  merry  life,  which  thou  now  blessest  thy- 
self in,  will  not  last  always  with  thee,  and  when  it  is  gone,  then 
thou  wilt  see  how  wise  a  man  thou  wert  in  promising  thyself  hap- 
piness in  such  things  as  these.  '  Wliere  is  the  hope  of  the  hypo- 
crite, though  he  hath  gained,  when  God  shall  take  away  his  soul  ? 
Job  xxvii.  &.  Thy  soul,  man,  thy  soul  must  be  gone  ;  the  time  is 
at  hand,  when  God  will  take  away  thy  soul,  and  lay  it  in  the  dark 
for  ever  :  and  when  that  day  comes,  where  then  will  thy  gains  be  f 
6  What  shall  it  profit  a  man  to  win  the  whole  world,  and  lose  his 
own  soul  ?'  Matth.  xvi.  26. 

Young  man,  what  art  thou  for  ?  Art  thou  for  profit  ?  Wilt  thou 
study  thine  own  commodity?  Wilt  thou  count  that  thy  profit 
which  will  make  thee  the  honester  man,  and  the  happier  man'? 
Wouldest  thou  get  something  to  comfort  thee  when  thou  art  old  ? 
Wouldest  thou  be  really  happy  ?  Then  go  to  God,  join  thyself  to 
him,  give  thyself  to  him,  to  be  his  servant  for  ever  :  Get  the  Lord 
to  be  thy  portion,  and  then  thou  mayest  say, ■  Return  to  thy  rest, 
O  my  soul,  for  the  Lord  hath  dealt  bountifully  with  me,'  PsaL 


312  The  Young  Marts  Guide* 

cxvii.  7.  Wilt  thou  now,  young  man,  take  these  arguments  and 
urge  them  home  upon  thy  heart  ?  Stand  in  the  presence  of  God, 
and  in  his  fear  reason  thus  with  thyself,  Why  should  I  not  now 
become  a  sincere  convert  to  God  ? 

1 .  '  Is  not  there  a  necessity  laid  upon  me  V  Must  I  not  either  turn 
or  die  ?  Is  it  not  necessary  for  me  to  look  to  the  salvation  of  my 
soul  ?  and  is  there  any  way  for  that,  but  turning  from  my  sins  ?  My 
flesh  pretends  necessity  for  my  serving  of  it  ?  I  must  have  bread,  I 
must  have  clothes,  I  must  have  money  ?  I  am  sure  these  things  are 
necessary  for  me,  for  I  must  not  starve.  Ay,  but  is  there  not  an 
higher  necessity  here  ?  Whether  I  have  bread  or  no,  whether  I 
starve  or  no,  I  must  look  to  it,  that  I  be  not  damned  for  ever : 
Skin  for  skin,  and  all  that  a  man  hath  will  he  give  for  his  life,  Job  ii« 
4.  Ay,  I  but  skin  and  flesh,  and  bone  and  life,  and  all  must  go, 
rather  than  lose  my  soul.  If  I  can  live  and  maintain  myself  here 
in  an  honest  way,  it  must  be  done.  If  I  can  be  a  rich  man  and  a 
good  Christian,  a  wealthy  man  and  a  godly  man,  it  is  well  enough. 
But  whether  I  be  rich  or  poor,  I  must  have  Christ  and  life,  and 
Christ  I  cannot  have  without  turning  from  my  sins  to  him. 

What,  O  my  soul  !  art  thou  such  an  enemy  to  godliness,  that 
thou  wilt  rather  die  than  become  a  godly  man  ?  Art  thou  so  in  love 
with  a  carnal  and  earthly  life,  that  thou  wilt  sell  thyself  to  the  de- 
vil, rather  than  change  thy  course  ?  Will  thy  necessity  prevail  no- 
thing with  thee  ?  Thou  art  in  necessity,  O  my  soul,  in  necessity 
of  Christ,  in  necessity  of  pardon,  in  necessity  of  grace  and  holi* 
ness  :  Thou  art  ready  to  perish,  a  slave  to  lust,  a  slave  to  the  de- 
vil ;  these  tyrants  are  thrusting  thee  down  to  the  eternal  prison, 
thou  art  in  necessity  of  Christ :  there  is  no  hope  of  escaping,  but 
by  getting  thee  into  Christ. 

2.  '  Would  it  not  be  for  my  profit  to  turn  ?'  How  ean  I  spend 
my  time  to  better  advantage,  than  by  making  the  everlasting  king- 
dom sure  to  me  ?  Whom  dost  thou,  O  my  soul,  count  to  have 
been  wise  men,  and  the  best  of  husbands  in  the  world,  whose  care, 
and  whose  labour  have  best  turned  to  account  1  Either  those  who 
have  gotten  oil  into  their  lamps,  that  have  been  sowing  to  them- 
selves in  righteousness,  that  have  been  laying  up  to  themselves 
treasure  in  heaven  :  or  they  that  have  had  their  occupation  wholly 
about  this  earth,  or  else  loitered  their  time  in  mirth  and  idle- 
ness  ?  Which  of  these  two  sorts  dost  thou  think  are  best  pro- 
vided for  ?  Whose  harvest  or  vintage  is  like  to  be  the  most  plenti- 
ful and  blessed  ?  However  thou  judgest  now  in  this  sowing-day,  yet 
when  the  reaping-day  comes,  then  in  which  of  the  two  cases  would 
thou  be,  of  those  who  have  sown  in  righteousness  and  reap  mrner- 
ey,  or  of  those  which  have  sown  in  the  flesh  and  reap  corruption, 
who  have  sown  in  iniquity,  and  must  reap  in  wrath  and  fire  ? 
Would  it  not  be  more  to  thy  profit,  to  reap  with  the  righteous  and 
godly,  than  with  the  wicked  and  ungodly  ?  '  Why.  does  the  case 


The  Young  Maris  Guide.  313 

stand  thus  ?  Is  it  both  necessary  and  profitable  for  me  to  be  a 
sincere  convert  to  the  Lord  ?  Come  my  soul,  away  with  all  excu- 
ses, away  with  all  delays  ;  come  in  this  day,  and  yield  thyself  to 
the  Lord  ;  come,  and  give  thyself,  come  join  thyself  to  Urn  in  a 
perpetual  covenant,  that  shall  never  be  forgotten. 


Containeth  a  Direction  to  young  Men,  how  to  get  a  Stock  of  Graceh 

III.  '  AT  thy  first  setting  up,  content  not  thyself  with  a  com* 
petent  stock  of  money  to  begin  in  the  world  withal  ;  but  be  sure 
likewise  to  get  a  good  stock  of  grace.'  Thou  art  to  drive  two  trades 
together,  a  trade  for  thy  body,  and  a  trade  for  thy  soul :  and  each 
trade  must  have  its  distinct  stock,  to  be  maintained  upon.  It  is 
like  to  be  but  poor  trading,  where  there  is  no  stock  to  begin  upon. 
Thou  mayest  as  well  drive  a  trade  for  thy  body  without  a  stock 
of  money,  as  a  trade  for  thy  soul  without  a  stock  of  grace.  Get 
a  stock  of  saving  grace,  a  stock  of  faith  and  love,  and  habitual  ho- 
liness ;  on  the  wise  improvement  of  this,  thou  wilt  grow  rich  unto 
God.  This  is  the  true  riches,  the  best  riches,  a  little  of  it  is  more 
worth  than  all  the  world.     For, 

1.  '  Riches  oft  prove  hurtful  to  the  owners  of  them,'  Eccles.  v. 
13.  '  There  is  a  sore  evil  which  I  have  seen  under  the  sun ;  name- 
ly, riches  kept  for  the  owners  thereof  to  their  hurt ;'  proving  of- 
tentimes occasions  of  sin  unto  them,  being  the  bellows  of  pridet 
and  the  fuel  of  lust. 

But  grace  always  prove  an  exceeding  great  advantage  to  the 
owners  thereof.  Never  any  man  suffered  by  having  too  much 
grace.  It  is  good  upon  all  accounts,  for  it  sanctifies  men's  earthly 
riches,  teaching  them  how  to  use  and  improve  them  to  the  glory 
of  God,  the  good  of  others,  and  comfort  of  their  own  souls  ;  yea, 
grace  sanctifies  not  only  blessings,  but  likewise  crosses  and  afflic- 
tions, turning  them  to  their  good  :  '  For  all  things  shall  work  to- 
gether for  the  good  of  every  gracious  soul,  or,  every  one  that 
loves  or  fears  God,'  Rom.  viii.  28.  Whereupon  saith  the  apostle, 
2  Cor.  iv.  17.  '  Our  light  affliction,  which  is  but  for  a  moment, 
worketh  for  us  a  far  more  exceeding  and  eternal  weight  of  glory.' 

2.  '  Worldly  riches  are  uncertain,  they  make  to  themselves 
wings,  and  fly  away,'  Prov.  ii.  3,  5.  Sure  it  is,  that  Avithin  a  short 
time,  either  they  will  be  taken  from  us,  or  we  from  them  ;  either 
they  will  leave  us,  or  v/e  must  leave  them  ;  yea,  they  are  such 
slippery  ware,  that  the  harder  we  grasp  them,  the  sooner  they  will 
■slip  out  of  our  hand. 

5  Whereas  grace  is  a  blossom  of  eternity,  which  will  abide  witk 

40 


oT4  The  Young  Man's  Guide. 

us  for  ever.1  It  doth  not  only  continue  with  us  so  long  as  we  live 
here,  but  endureth  with  us  to  all  eternity,  therefore  called  dura" 
hie  riches,  Prov.  viii.  18. 

I  knc\v,  some  tell  us  of  falling  away  from  grace.  True  it  is,  a 
Christian  may  lose  it. 

1.  '  The  comfortable  sense  and  feeling  of  grace,'  so  that  in  his 
own  apprehension  it  may  be  truly  lost.- 

2.  '  He  may  lose  some  degree  of  saving  grace  ;'  for  faith  is 
sometimes  more  lively  and  strong,  and  sometimes  more  dull  and 
weak  ;  yea,  all  graces  have  their  full  and  wane,  their  ebbing  and 
fiowings. 

3.  '  He  may  lose  the  powerful  operation  of  grace ;'  I  mean,  the 
acts  of  faith,  and  other  graces  may  be  intermitted  and  suspended  ; 
when  the  graces  themselves  are  not  abolished,  but  continue  with 
us  for  ever. 

In  which  respects,  you  may  discern  the  transcendent  excellen- 
cy of  grace  above  riches. 

How  should  the  consideration  hereof  prevail  with  you  to  labour 
in  the  use  of  all  means  God  hath  sanctified  for  the  attainment 
thereof. 

To  help  you  therein,  take  these  directions. 

1 .  '  Mourn  and  weep  (if  possible)  for  thy  graceless  condition  f 
take  up  a  lamentation,  ami  say,  '  Woe  and  alas  that  ever  I  was 
born,  especially  since  I  have  lived  thus  long  in  a  graceless  condi- 
tion, without  God  and  without  Christ  in  the  world  !  O  what  will 
become  of  me  if  1  die  in  this  state  !  surely  hell  and  damnation  must 
needs  be  my  portion  to  all  eternity.1  Thus  make  thy  closet  a  houst. 
of  mourning  ;  and  know,  that  the  mourning  of  thy  soul  will  cause 
the  yearning  of  God's  bowels  towards  thee,  so  that  he  will  not 

•deny  grace  to  a  mourning  souL 

2.  '  As  thou  wouldst  have  grace,  frequent  the  means  of  grace  ?' 
I  mean,  the  ministry  of  the  word,  that  being  the  ordinary  instru- 
ment whereby  the  Spirit  of  God,  who  is  the  principal  author  of 
grace,  doth  convey  grace  into  the  heart  of  sinners.  Whereupon 
the  apostle  Peter  affirms,  1  Pet.  i.  23*  '  That  we  are  born  anew, 
not  of  corruptible  seed,  but  of  incorruptible,  by  the  word  of  God.' 
Where,  by  being  born  anew,  is  meant  such  a  thorough  change  in 
us,  whereby  we  are  brought  out  of  the  state  of  nature  into  the 
state  of  grace,  and  sc  are  made  new  creatures,  having  an  infusion 
of  new  and  holy  habits,  or  supernatural  grace  put  in  our  hearts-; 
which  blessing  is  ordinarily  wrought  in  us  through  the  ministry 
of  the  word.  Acts  ii.  41.  we  read  of  three  thousand  sinners  who 
had  grace  wrought  in  their  souls  by  one  sermon  :  Yea,  Acts  x.  44. 
Whilst  Peter  yeas  preaching,  the  Holy  Ghost  fell  on  all  them  that 
heard  the  word. 

And  therefore,  O young  man,  as  thou  desirest  true  sating  grace, 
frequent  the  ministry  of  the  word,  take  all  occasions  cf  hearing 


The  Young  Man's  Guide*  3  IS 

the  same,  both  in  season  and  out  of  season,;  and  for  thy  encourage- 
ment know,  that  as  graceless  and  profane  hearts  as  thine  have 
been  sanctified  by  the  Spirit  of  God,  as  they  have  been  attending 
upon  the  ministry  of  the  word  :  and  who  knows,  but  thoumayest 
find  the  same  effect  of  the  word  on  thy  soul,  whilst  thou  art  wait- 
ing upon  it  ? 

3.  ■i  Beware  thou  neglect  not  the  day  of  grace.'  There  are 
certain  seasons  of  grace  when  the  Lord  makes  tenders  and  offers 
of  grace  to  the  souls  of  poor  sinners  :  yea,  there  is  no  man  that 
lives  in  the  bosom  of  the  church,  but  probably  he  hath  his  critical 
day,  a  certain  time  for  grace,  which,  if  he  neglect,  it  is  a  question 
whether  ever  it  will  be  offered  to  him  again.  Happy  therefore, 
and  thrice  happy  are  they  who  observe  those  seasons  of  grace  ; 
and  know  in  their  day  the  things  that  concern  their  everlasting 
peace, 

Now  it  may  be  God  speaks  home  to  thy  conscience  ;  now  he 
warms  thy  heart,  and  puts  thereinto  good  purposes  and  resolutions. 
It  will  be  therefore  thy  wisdom,  carefully  to  observe  and  improve 
the  same  to  thy  soul's  advantage,  not  suffering  them  carelessly  to 
pass  away,  lest  thou  lose  the  benefit  of  those  blessed  mansions,  lest 
thou  lose  life  and  salvation  for  ever. 

Lukexix.  41,  42.  Our  Saviour  tells  the  Jews,  they  had  a  day 
©f  grace,  which,  because  they  slighted  and  neglected,  they  should 
never  enjoy  it  again,  the  means  of  grace  and  salvation  should  be 
no  more  offered  unto  him.  God  being  a  just  God,  is  it  not  just  that 
he  should  reject  them  for  ever,  who  have  for  a  long  time  rejected 
him?  That  he  should  turn  a  deaf  ear  unto -them,  crying  unto  him 
on  their  death- beds  for  grace  and  mercy,  who  would  not  hearken 
Unto  him  calling  upon  them  in  the  day  of  his  merciful  visitation  ? 

Whilst  therefore  the  day  of  grace  lasteth,  whilst  God  stands 
knocking  at  the  door  of  thine  heart,  by  the  motions  of  the  Spirit, 
and  admonitions  of  his  ministers,  speedily  open  to  him,  embrace 
his  motions,  be  willing  to  follow  the  dictates  of  his  Spirit  in  ways 
of  obedience.  Thou  knowest  not  when  the  day  of  grace  will  end, 
though  some  men's  day  continue  to  their  old  age,  some  to  the  day  of 
their  death  -;  yet,  some  men's  days  of  grace  may  end  in  their  youth 
and  younger  years,.  Thy  first  day  may  be  thine  only  day  for 
heaven;  loiter  out  that,  and  henceforth  it  may  he  night  with  thee 
for  ever.  Therefore,  O  young  man,  how  doth  it  concern  thee  to 
take  the  first  and  proper  season  I  Now  hearken,  now  accept  and 
submit  to  mercy,  now  give  thyself  unto  God,  be  his  faithful  servant, 
to  obey  and  serve  him  with  all  thy  heart,  and  thy  strength,  or 
the  day  may  be  lost,  and  thy  soul  lost  for  ever.  '  Behold,  now  is 
the  accepted  time,  now  is  the  day  of  salvation.'  Thou  knowest  not 
what  a  day  may  bring  forth,  thou  mayest  suddenly  be  taken  from 
the  means  of  grace,  or  the  means  of  grace  may  be  suddenly  taken 
from  thee.     The  sun  of  heavenly  light,  which  now  shineth,  may* 


3.16  TheYoung  Man's  Guide. 

set,  and  thou  be  left  in  darkness  ;  the  gate  of  mercy,  now  open  to 
thee,  may  be  shut  against  thee ;  '  the  things  belonging  to  thy  peace 
may  be  hid  from  thee.'  There  is  a  time  coming,  and  we  know  not 
how  near  it  is,  in  which  (as  Christ  saith)  '  many  shall  seek  to  enter 
In,  and  shall  not  be  able.'  Luke  xiii.  24.  Oh  what  woeful  yelling, 
what  pitiful  crying  and  earnest  knocking,  will  there  be  then  at  the 
gate,  with  '  Lord,  Lord,  open  to  us  :?  but  all  in  vain,  having 
slighted  and  neglected  their  day  of  grace,  when  they  should  have 
got  oil  into  their  lamps,  and  grace  into  their  hearts ! 

4.  '  Be  earnest  with  God  in  prayer,  who  is  the  God  of  all  grace, 
that  he  would  be  pleased  to  vouchsafe  unto  thee  his  holy  sanctify- 
ing Spirit ;'  which  may  quicken  thy  dead  soul,  infuse  the  grace  of 
life,  and  make  thee  partakers  of  his  holiness,  whereby  thou  mayest 
become  a  new  creature.  Beg  of  God,  that  he  would  not  put  thee 
off  with  the  things  of  this  world,  but,  together  with  his  outward 
blessings  ;  or,  whether  thou  hast  them  or  not,  that  he  would  bless 
thee  with  spiritual  blessings  in  Christ  Jesus  ;  and,  that  he  would 
enrich  thee  in  the  inner  man,  with  his  saving  and  sanctifying  grace. 
What  the  apostle  James  saith  of  wisdom,  is  true  of  all  grace  ;  If 
tiny  man  lack  it,  let  him  ask  of  God,  that  givelh  to  all  men  liberally, 
and upbraideth  not,  and  it  shall  be  given  him,  James  i.  5. 

O  young  man !  may  grace  be  had  for  asking  ?  Ask,  and  ask 
again,  never  keep  silence,  nor  let  fall  thy  suit  till  thou  hast  obtain- 
ed. And  in  thy  prayers,  plead  that  gracious  promise,  Isa.  xliv.  3. 
/  zoill  pour  water  upon  him  that  is  thirsty,  and  water  upon  the  dry 
ground.  That  is,  where  there  is  no  sap  of  grace  nor  moisture  of 
goodness  ;  upon  such  saith  the  Lord,  will  I  pour  out  my  water,  my 
living  water,  my  grace  shall  flow  down  upon  him,  and  his  soul 
shall  be  as  a  well-watered  garden. 

Go  therefore,  thou  poor  sinful  soul,  who  never  yet  to  this  day 
jhadst  one  drop  of  grace  within  thee  ;  go  thou  to  the  throne  of 
grace,  go  thou  to  the  fountain  of  grace,  lament  thy  sinful  barren 
heart  before  God,  and  plead  his  promise  oipouring  the  spiritual  wa- 
ter of  grace  upon  thy  barren  thirsty  soul ;  say  unto  him,  '  Lord,  make 
good  this  promise  unto  me,  behold  this  dry  and  barren  heart,  up- 
on which  no  dew  or  rain  from  above  hath  ever  fallen  ;  pity  thid 
hard  and  parched  soul ;  a  drop,  a  drop  from  the  fountain  of  liv- 
ing water ;  God  of  grace,  give  grace  unto  me,  and  effectually 
work  it  in  me.'  And,  know  for  thy  comfort,  that  if  God  hatk 
given  thee  a  sense  of  the  want  of  grace,  and  an  heart  to  pray  for 
it,  it  is  a  hopeful  sign,  that  he  intended  to  bestow  it  on  thee. 

5.  '  Stir  up  in  thy  soul  an  earnest  longing  desire  after  grace.' 
To  that  end,  consider  the  excellency  thereof.  Consider,  I  say> 
the  excellency  of  grace  ;  it  is  a  beam  of  the  divine  nature,  a  spark 
and  ray  of  glory,  which  puts  such  an  excellency  upon  a  person, 
that  all  others  are  vile  persons  in  comparison  of  him.  A  gracious 
seul  is  the  rarest  piece  of  all  God's  workmanship,  of  more  worth 


The  Young  Man's  Guide,  31? 

ihan  all  the  wealth  and  riches  in  the  world.  Nothing  so  graceth 
a  man  as  grace  doth,  being  the  image  of  God  in  man,  whereby 
he  becomes  like  unto  his  Creator ;  which  is  the  greatest  excellency 
that  can  be  conferred  on  a  creature. 

It  was  this  that  made  all  God's  servants  so  famous  in  their  ge- 
neration. It  was  not  their  wealth,  their  parts,  or  the  like  ;  but 
their  graces,  their  faith,  their  patience,  their  zeal  for  God,  and  the 
like  ;  these  keep  their  names  fresh,  when  the  names  of  wicked 
graceless  wretches  do  rot  and  perish.  Grace  is  aromatical,  it  en> 
balms  the  living  name  of  dead  saints  ;  whereupon  a  gracious  per- 
son, when  he  dies,  is  said  to  carry  a  good  conscience  with  him, 
and  to  leave  a  good  name  behind  him. 

I  grant  that  carnal  men,  through  their  ignorance  of  the  true 
worth  of  saints,  being  blind  in  spiritual  matters,  have  a  low  and 
mean  esteem  of  them  ;  but,  could  they  look  in  their  inward  parts, 
and  discern  their  true  worth,  they  would  acknowledge  them  all 
gloriotis  within,  more  precious  than  fine  gold. 

I  shall  close  this  direction,  with  a  word  to  those  who  have  some 
comfortable  evidence  of  the  truth  of  grace  in  their  hearts,  exhort- 
ing them,  that  they  content  not  themselves  with  any  measure  or 
degree  of  grace,  but  labour  and  strive  after  perfection,  adding 
grace  to  grace,  and  growing  from  one  degree  of  grace  to  another, 
till  they  be  perfect  men  and  women  in  Christ  Jesus.  Though  you 
ought  to  be  content  with  a  competency  of  worldly  wealth,  yet, 
you  never  talk  of  a  competency  of  grace,  nor  take  up  with  any  de- 
gree of  it  already  obtained  ;  as  if  you  had  enough,  and  needed  no 
more.  St.  Paul,  though  he  was  content  with  a  little  of  the  world, 
jet,  not  with  a  little  of  grace ;  '  He  reached  forward,  and  pressed 
toward  the  mark  for  the  prize  of  the  high  calling  of  God  in  Jesus 
Christ,  Phil.  iii.  24.  '  It  was  the  motto  of  Charles  the  V.  Plus  ul- 
tra, that  is,  more  yet,  or  further  yet ;  and  it  ought  to  be  every 
Christian's  motto,  Go  on  to  perfection. 

To  persuade  you  thereunto,  take  these  arguments  :  1 .  '  Hereby 
you  will  gain  a  comfortable  evidence  of  the  truth  of  grace  in  you ;' 
for  true  grace  hath  this  property,  that  though  it  be  weak,  yet  it 
will  grow  and  increase  mightily  :  As  he  that  loveth  silver,  is  never 
satisfied  zvith  silver,  nor  he  that  loveth  abundance  vsith  increase,  saith 
the  wise  man,  Eccles.  v.  10.  so  he  that  has  true  grace  in  him,  will 
.never  think  he  has  enough  of  it,  but  will  be  ever  desiring  and  en- 
deavouring after  more.  They  who  have  once  tasted  of  the  sweet* 
ness  of  grace,  are  not  satisfied  with  a  little,  the  more  they  drink, 
the  more  they  thirst,  till  they  have  drank  their  full  draught  in  the 
kingdom  of  God.  It  may  justly  be  doubted,  whether  there  be 
any  truth  of  grace  where  there  is  not  a  desire  and  endeavour  after 
an  increase  therein  ;  it  is  an  ill  sign,  to  sit  down  satisfied  and  rest 
content  with  a  little.  Sure,  thou  hast  none  at  all,  who  art  satis- 
fied with  a  little  grace  thou  thinkest  thou  hast. 


318  The  Young  Man's  Guide. 

2.  '  To  stir  you  up  to  labour  after  a  greater  measure  and  high- 
er degree  of  grace,  consider,  that  after  the  work  of  grace  hath 
been  wrought  in  you,  there  is  a  great  deal  more  work  to  be  wrought 
in  you  ;  many  lusts  to  be  conquered,  much  corruption  to  be  sub-^ 
dued,  many  temptations  to  be  resisted,  many  graces  to  be  exercis- 
ed, several  duties  to  be  performed,  many  of  them  hard  and  diffi- 
cult to  flesh,  many  great  things  to  be  done,  and  bitter  things  to 
be  endured  for  Christ :  You  may  be  called  to  the  fiery  trial,  and 
to  suffer  the  loss  of  all  that  is  dear  unto  you.  How  can  you  ima- 
gine to  go  through  all  these  works  with  a  small  degree  of  grace, 
and  measure  of  strength  ? 

3.  '  The  stronger  Christians  you  are,  the  more  helpful  will  you 
be  unto  others  that  are  weak  and  infirm,  and  consequently  the 
more  honourable ;  for  it  is  more  honourable  to  give  than  to  re- 
ceive.' Therefore,  how  doth  it  concern  you,  to  strive  to  increase 
your  store,  that  you  may  have  by  you  to  help  the  needy,  and  be 
useful  in  your  generations  by  instructing  tne  ignorant,  resolving 
the  doubtful,  comforting  such  as  mourn,  reproving  such  as  are 
scandalous,  converting  such  as  are  unconverted,  strengthening 
such  as  are  weak  in  grace.  Oh,  what  a  blessing  might  you  be  to 
all  your  relations  ;  yea,  to  all  with  whom  you  do  converse  !  How 
should  the  ears  that  heard  you  bless  you ;  yea,  and  bless  God  for 
you  I  Job,  ix.  11  f 

CHAP.  IX. 

Directions  how  to  live  a  godly  and  gracious  Life. 

c  BETAKE  thyself  to  a  godly  and  gracious  life.'     For  thy 
help  herein,  take  these  directions : 

I.  Direct.  '  At  thy  first  awaking  in  the  morning,  lift  up  thine 
heart  to  Gg3  in  a  thankful  acknowledgment  of  his  mercy  to  thee 
in  the  night  past,  in  giving  thee  such  quiet  rest  and  sleep,  where- 
by thy  body  is  refreshed,  and  thou  enabled  for  the  duties  of  the 
day.'  And  beg  of  God,  that  he  would  so  assist  thee  with  his 
grace  and  holy  Spirit,  that  all  the  thoughts  of  thy  heart,  and  the 
words  of  thy  mouth,  and  works  of  thy  hands,  the  day  following, 
may  be  acceptable  in  his  sight. 

And  in  regard,  the  devil,  at  thy  first  awaking,  is  very  wotch- 
ful  to  take  possession  of  thy  heart,  by  casting  in  some  wicked, 
worldly,  wanton  thoughts  :  it  will  be  thy  wisdom  to  prevent  him, 
by  fixing  thy  heart  on  some  spiritual  subject ;  as  on  God,  his  word 
or  works,  his  providence  or  properties.  Good  thoughts  in  the 
jnorning  will  so  season  thy  heart,  that  thou  shalt  retain  the  savour 
of  such  a  gracious  beginning  all  the  day  after. 

II.  '  So  soon  as  thou  art  ready,  before  thou  goest  about  the 


The  foung  Maris  Guide.  313* 

worts  of  thy  calling,  withdraw  thyself  to  some  private  place,  and 
there  pour  out  thy  soul  unto  God,  by  fervent  and  effectual  pray- 
er.' Be  sure  to  open  thy  heart  to  God,  before  thou  open  thy  shop 
to  men.  This  secret  prayer  we  find  commanded  by  Christ  him- 
self, Mat.  vi.  6.  '  When  thou  prayest,  enter  into  thy  closet ;  and 
when  thou  hast  shut  thy  door,  pray  to  thy  father  that  is  in  secret, 
and  thy  Father  which  seeth  in  secret,  shall  reward  thee  openly-' 
And  we  find  that  what  he  comroandeth,  himself  practised  :  For, 
(Mark  i.  35.)  it  is  said,  'In  the  morning  Christ  went  out,  and  de- 
parted into  a  solitary  place,  and  there  prayed.'  How  careful  the 
servants  of  God  have  been  therein,  none  will  question,  who  are 
acquainted  with  the  scriptures. 

Besides  all  the  benefits  of  prayer  in  general,  secret  prayer  hath 
these  : 

1.  '  It  will  be  some  testimony  of  the  sincerity  of  thy  heart.'  A 
man  may  join  in  a  public  and  family-prayer  merely  in  hypocrisy,  to 
gain  the  applause  and  commendation  of  men  ;  but  he  that  maketh 
conscience  of  praying  in  secret,  and  that  in  obedience  to  the  com- 
mand of  God,  with  a  desire  to  approve  himself  to  him,  hath  some 
good  evidence  of  the  truth  and  sincerity  of  his  heart. 

2.  '  It  is  in  our  seeret  prayers  that  God  doth  ordinarily  give  the 
greatest  discoveries  of  his  love.'  Jacob  met  with  a  blessing  when 
he  wrestled  with  God  in  secret.  As  Cornelius  was  praying,  '  a 
man  in  bright  clothing,  or  an  angel,  appeared  unto  him,  and  said, 
Cornelius,  Thy  prayer  is  heard,'  Acts  x„  30,  31.  When  Peter 
was  praying  alone  upon  the  house,  he  saw  a  vision,  and  heard  a 
voice  from  heaven  speaking  unto  him,  Acts  x.  2, 10,  &c.  The  secrets 
of  the  Lord  are  usually  revealed  unto  his  people  when  they  are 
seeking  him  in  secret.  Christ  gives  his  sweetest  kisses,  and  dear- 
est embraces  to  his  Spouse  when  she  is  alone. 

Yet  how  is  this  duty  of  secret  prayer  generally  omitted,  espe- 
cially by  the  younger  sort  of  citizens,  whose  heads  and  hearts,  and 
time,  are  so  taken  up  with  sensual  pleasure  and  worldly  business, 
that  they  can  scarce  allow  themselves  any  time  to  spend  with  God 
in  secret.  Surely  such  do  plainly  demonstrate,  that  they  love  the 
world  and  the  pleasures  thereof,  more  than  God  himself.  Nay, 
how  can  such  say,  that  they  love  God  at  all  in  truth  and  sincerity, 
when  they  delight  not  in  communion  with  Him,  nor  love  to  have 
any  intercourse  with  him  in  secret. 

O  young  men,  that  I  might  prevail  with  you,  for  the  time  to 
come,  to  be  more  constant  in  this  duty;  that  you  would  not  go 
into  your  shops,  till  you  have  been  with  God  in  private,  and 
there  offered  up  your  morning-sacrifice  of  prayer  and  thanksgiv- 
ing :  I  beseech  you,  for  the  sake  of  your  precious  souls,  plead 
no  excuse  from  worldly  business.  The  devil  and  your  own  cor- 
rupt hearts  will  find  many  occasions  to  divert  you  from  the  duty ; 


320  The  Young  Man's  Guide, 

but  say  to  them  as  Abraham  to  his  servants,  'Slay  you  here, 
while  I  go  and  worship  the  Lord  yonder.' 

Skouldst  thou  omit  thy  morning  devotions  for  any  worldly  bu- 
siness, thou  wouldst  thereby  hazard  the  loss  oi  thy  precious  sou!, 
for  the  gaining  of  a  little  worldly  wealth,  which  can  yield  thee  no 
true  comfort.  And  '  what  will  this  avail  thee,  to  gain  the  whole 
world,  and  lose  thine  own  soul  V  Mark  viii.  36. 

Friend,  let  this  my  counsel  be  accepted  of  thee,  and  prevail 
with  thee,  set  upon  a  constant  course  of  serious  secret  prayer,  or 
else  never  talk  of  Christianity  or  religion  in  thee  ;  thou  hast  no- 
thing of  it.  A  Christian  without  prayer,  is  a  man  without  breath  : 
prayer  is  the  very  breathing  of  a  Christian  soul. 

In  the  performing  thy  secret  devotions,  observe  these  rules  : 

1 .  '  Beware  of  doing  them  in  a  cursory,  careless,  and  formal 
Way.'  He  who  serves  God  carelessly,  is  like  to  bring  a  curse  upon 
himself  instead  of  a  blessing  :  For  '  Cursed  is  he  that  doth  the 
work  of  the  Lord  negligently,'  Jer.  xlviii.  10.  So  it  is  in  the  let- 
ter of  the  Hebrew,  though  the  new  translators  of  our  Bible  render 
it  deceitfully,  which  two  words  may  very  well  interpret  one  an- 
other •.  for  he  that  doth  a  work  negligently,  doth  it  deceitfully,  he 
doth  it  as  if  he  would  deceive  God,  but  at  last  he  deceives  his  own 
soul.  Such  prayers  as  are  performed  coldly  and  negligently,  they 
are  as  if  they  had  not  been  done  on  God's  account,  and  a  man  is 
never  the  better  for  them  ;  yea,  he  is  the  worse  for  such  prayers, 
for  they  leave  the  heart  more  worldly  and  covetous,  more  hard 
and  obdurate  than  it  was  before,  and  more  guilty  before  God. 

2.  '  Let  thy  prayers  be  fervent,  performed  with  earnestness  of 
spirit  and  affection.'  Set  thyself  in  good  earnest  to  seek  the  Lord, 
which  is  the  only  means  to  prevail  with  him  ,  for  '  it  is  the  fervent 
prayer  only  that  is  effectual,'  James  v.  16.  To  this  end  be  sure 
thou  give  not  way  either  to  drowsiness  of  body,  or  distraction  of 
mind,  unto  which  we  are  all  naturally  too  prone  ;  but  stir  up  thy- 
self to  thy  duty,  putting  forth  all  the  strength  thou  canst  therein. 
Though  thy  strength  be  but  weakness,  yet  if  thy  strength  be  in 
the  work,  God  will  accept  thereof. 

As  when  a  father  sets  his  child  about  such  or  such  a  work,  though 
the  child  be  very  weak  and  insufficient  for  the  same,  yet  if  it  puts 
forth  its  strength  therein,  to  do  it  as  well  as  he  can,  the  father  will 
accept  thereof,  as  if  it  were  done  after  the  best  manner.  So  it  is 
between  God  and  us  ;  though  we  are  weak,  and  insufficient  for 
the  performance  of  any  spiritual  duty,  yet  if  we  put  forth  our 
strength  therein,  God  will  accept  thereof. 

Among  other  directions  wThich  might  be  given  to  drive  away 
wandering  thoughts  in  prayer,  and  so  raise  up  thine  affections 
therein,  take  notice  of  these  two. 

1.  '  Make  choice  of  such  a  place  for  the  performance  thereof, 
where  thou  mavest  use  thv  voice  and  not  be  heard  of  others.' 


The  Young  Man's  Guide.  3?A 

The  voice  in  prayer  will  be  found  very  effectual,  both  to  keep  thy 
heart  close  to  the  duty,  and  to  quicken  thine  affection  therein. 

1.  '  If  notwithstanding  thou  findest  thy  mind  has  been  wander- 
ing  in  prayer  after  worldly  matters,  it  will  be  a  good  course  in  thy 
closet-devotions,  to  pray  those  heads  over  again  which  thou  deli- 
Veredst  without  any  observation  ;'  labouring,  as  to  keep  thy  heart 
closer  to  the  duty,  so  to  perform  it  with  more  fervency  and  ear- 
nestness  of  affection. 


Directions  for  the  Manner  of  following  thy  particular  Calling* 

4  HAVING  thus  begun  the  day  with  prayer,  thou  must  then 
betake  thyself  to  the  duties  of  thy  particular  calling,'  for  particu- 
lar callings  are  God's  appointment,  as  for  our  own  good,  and  the 
good  of  our  family,  so  for  the  benefit  of  others. 

In  following  whereof,  have  special  regard  both  to  thy  ends  and 
manner  of  performing  them. 

1.  For  thy  ends  :  '  Follow  not  thy  worldly  business  merely  for 
gain  or  advantage,  thereby  to  get  an  estate,  but  chiefly  in  obedi- 
ence to  the  command  of  God,'  (who  requireth  every  one  to  labour 
in  some  honest  calling)  that  thereby  thoumayest  serve,  and  follow 
his  provision  in  the  use  of  every  means  he  has  appointed  for  the 
getting  a  comfortable  subsistence  for  thyself  and  family.  And  that 
thou  mayest  in  some  measure  be  profitable  in  thy  generation,  and 
serviceable  to  the  public  good  ;  minding,  above  all  things,  the  glo- 
ry of  God  in  what  thou  dost,  who  is  glorified  not  only  by  the  prac- 
tice of  holy  and  religious  duties,  but  also  by  a  conscionable  per- 
formance of  the  duties  of  thy  particular  place  and  calling. 

For  the  following  thy  calling,  observe  these  rules. 

1.  4  Be  diligent  therein.'  To  live  without  a  callings  or  not  to 
labour  therein,  are  both  sinful  and  unwarrantable.  Every  son  of 
Abraham  ought  to  mind  some  particular  calling,  by  virtue  of  the 
command  which  God  laid  upon  man  immediately  after  his  fall, 
Gen.  iii.  19.  '  In  the  sweat  of  thy  face  shalt  thou  eat  bread  till 
thou  return  to  the  ground.'  Which  words  are  to  be  understood, 
not  only  as  a  curse  or  judgment,  but  also  as  a  charge  and  com- 
mand. Answerable  thereunto  is  that  precept  in  the  moral  law, 
4  Six  days  shalt  thou  labour.'  So  that  no  man  hath  a  privilege  to 
live  idly,  but  either  by  the  sweat  of  his  brow,  or  of  his  brain,  he 
ought  to  be  serviceable  in  his  generation. 

For  thine  encouragement  unto  diligence  in  thy  calling,  Solomon 
tells  thee,  Prov.  x.  4.  The  hand  of  the  diligent  maketh  rich,  and 
Prov.  xiii.  4.  The  soid  of  the  diligent  shall  be  made  fat.  Whereas 

41 


322  The  Young  Man's  Guide, 

idleness  is  the  root  both  of  beggary,  and  of  all  manner  of  wicked- 
ness, the  devil's  chiefest  opportunity  and  advantage  for  tempting 
men  unto  sin,  and  therefore  may  be  called  the  hour  of  temptation. 
For  when  the  devil  findeth  men  most  idle,  he  will  be  sure  to  set 
them  on  his  work;  therefore  it  was  good  counsel  which  St.  Jerom 
gave  to  one  of  his  friends,  '  Be  thou  always  about  some  lawful 
business,  that  when  the  devil  comes,  he  may  not  find  thee  idle.' 
If  Satan  at  any  time  find  thee  not  about  that  which  is  good,  he 
will  soon  set  thee  about  that  Avhich  is  evil. 

Though  thou  must  be  diligent  in  thy  calling,  yet  take  these  two 
cautions. 

1 .  Caution.  '  Beware  of  laying  out  the  strength  of  thy  heart  and 
spirit  upon  thy  worldly  business,  which  ought  to  be  reserved  for 
communion  with  God.'  Thou  must  so  follow  the  works  of  thy 
calling,  as  one  that  hath  other  matters  in  thy  head,  businesses  of 
an  higher  nature  lying  upon  thee,  even  the  great  things  of  eter- 
nity, the  salvation  of  thy  precious  and  immortal  soul.  This  the 
apostle  intended  in  Cor.  vii.  31.  where  he  adviseth  us-, '  so  to  use 
the  world,  as  if  we  used  it  not,  or  as  not  abusing  it,'  by  such  an 
immoderate  loving,  and  inordinate  seeking  after  it,  as  taking  off 
the  heart  from  a  due  minding  the  great  concerns  ol  our  souls. 

As  Esau  wasted  his  strength  by  overmuch  hunting,  and  by  his 
too  greedy  desire  of  Jacob's  red  pottage,  lost  his  birth-right,  Gen. 
xxvii.  29.  so  mayest  thou  by  an  over-eager  hunting  after  wealth, 
waste  the  strength  of.  thy  body,  and  endanger  thine  heavenly  in- 
heritance. Jt  will  be  therefore  thy  wisdom  so  to  mind  and  follow 
after  things  temporal,  that  thou  mayest  not  lose,  no,  nor  abate  thy 
care  of  things  eternal. 

I  deny  not,  but  the  world  may  and  must  be  minded  by  thee  j 
but  still  in  its  place,  secondarily,  and  subordinated/.  What  is  the 
world,  to  thy  soul  ?  What  is  bread,  or  clothes,  or  money,  or  an 
house,  or  lands,  to  the  everlasting  kingdom  ?  Let  that  word  be  still 
in  thine  ears,  and  upon  thy  heart,  whatever  thou  art  about,  '  First 
seek  the  kingdom  of  God.'  First,  that  is,  not  only  before  all  things, 
but  chiefly,  'and  above  all  things,  seek  the  kingdom  of  God  and 
his  righteousness  ;'  let  thine  heart  be  ever  more  intent  upon  God 
than  upon  all  things  in  the  world  besides. 

2.  Caution.  '  Though  thou  must  be  diligent  in  thy  calling-  yet 
beware  that  thy  worldly  business  and  employments  do  not  engross 
thy  whole  time,  but  allow  thy  religious  duties  their  proper  and 
sufficient  season.'  Be  sure  thou  observe  thy  praying  and  thy 
reading  times,  yea,  and  thy  seasons  for  meditating  on  God,  and 
communing  with  thine  own  heart.  O  let  not  thy  worldly  employ- 
ments prove  heavenly  impediments ;  put  not  off  thy  serving  God 
tor  thy  earthly  advantage  whatsoever. 

Haply  thou  wilt  say,  '  I  must  provide  necessaries  for  my  family, 
I  must  have  bread  for  myself  and  them.'  True,  and  must  thou  net 


The  Young  Man's  Guide.  323  ' 

kave  grace  and  Christ  too  ?  Is  not  thy  soul  more  than  thy  body  ? 
Is  not  Christ  and  grace  more  necessary  than  thy  daily  bread?  If 
thou  wilt  not  raise  thy  estate  upon  the  ruins  of  thy  soul,  if  thou 
wilt  not  sell  thy  hopes  for  hereafter  for  thy  present  commodity, 
and  undo  thyself  for  ever,  for  fear  thou  shouldst  be  undone  here ; 
then  look  to  it,  that  (whatever  wants)  thy  soul  may  have  its  due 
share  of  thy  time.  Let  not  thy  holy  duties  give  place  to  the  world, 
let  the  world  give  place  to  them. 

I  know  it  is  the  practice  of  too  many,  upon  a  pretence  of  much 
business,  either  wholly  to  omit  their  private  devotions,  or  else  to 
run  over  them  so  hastily  that  they  are  lost  in  the  doing  :  as  good 
do  nothing  as  nothing  to  the  purpose.  God  will  not  be  so  put  off 
nor  can  thy  soul  subsist  upon  the  income  of  hasty  duties.  If  thou 
wilt  find  no  more  leisure  to  pray,  God  will  find  as  little  leisure  to 
answer. 

2.  '  Follow  thy  worldly  business  with  an  heavenly  mind,  as  a 
citizen  of  heaven,  and  a  pilgrim  on  earth.'  Though  thou  hast  thy 
hand  on  earth,  yet  let  thine  eye  and  thy  heart  be  towards  heaven, 
often  meditating  on  heavenly  things  and  '  set  thy  thoughts  and  af- 
fections in  things  above  ;'  St.  Paul,  when  he  was  at  Rome  in  his 
body,  yet  was  at  Coloss  in  the  Spirit,  Col.  ii.  5.  So,  though  as  yet 
we  are  absent  from  heaven  in  our  bodies,  yet  in  our  spirit  we  may 
be,  both  searching  in  to  the  blessedness  of  that  better  country,  and 
studying  our  way  thither,  and  laying  up  treasure  for  ourselves 
there. 

There  is  scarce  any  worldly  business  which  calls  for  the  con- 
tinual intention  of  thy  thoughts  upon  it,  but  some  spare  time  may 
be  gained  from  it  for  spiritual  thoughts  and  heavenly  meditations  ; 
and  great  care  and  watchfulness  there  should  be,  watchful  against 
such- an  over-intention  of  mind,  upon  whatever  earthly  affairs  shut 
the  Lord  out,  and  lay  heaven  under  foot.  Let  our  whole  life  be.  a 
walking  with  God,  as  Enoch's  was,  Gen.  v.  22.  Let  us  learn  the 
skill  to  serve  the  Lord  in  our  serving  the  necessities  of  our  bodies ; 
and  let  us  often  catch  at  opportunities  for  more  immediate  conver- 
ses with  him.     Learn  particularly  these  two  things. 

1 .  '  To  spiritualize  all  outward  objects  and  ordinances,'  by  rais- 
ing matter  of  heavenly  meditation  from  the  same. 

There  is  no  creature  in  which  there  are  not  manifest  footsteps 
of  the  power,  zvisdam,  and  goodness  of  God  ;  every  flower  or  spire 
of  grass,  every  worm  or  fly,  declaresthe  power,  of  our  great  Cre- 
ator ;  how  much  more  the  curious  fabric  of  man's  body  and  the 
glorious  host  of  heaven  :  From  each  thou  mayest  take  occasion  to 
think  of  God  with  admiration.  As  Christians  see  all  things  in  God, 
so  may  they  see  God  in  all  things,  and  thereby  make  some  spiritual 
use  and  improvement  of  them.  He  may  with  the  bee  suck  sweet- 
ness out  of  every  flower,  not  only  for  sensual  delight,  but  also  for 
spiritual  profit.     And  truly  the  benefit  of  the  creature  is  half  los<\ 


"324  The  Young  Maris  Guide. 

if  there  be  nothing  but  an  outzvard  use  made  of  it.  Brute  beasts 
can  behold  the  outward  things  ;  if  man  sees,  and  learns  no  more, 
what  is  his  excellency  above  the  beasts  ?  A  wise  physician  can  ex- 
tract some  good  out  of  those  herbs  ignorant  persons  cast  away  as 
useless.  In  like  manner  wise  Christians  can,  and  ought  to  extract 
some  spiritual  profit  to  themselves  out  of  every  creature  which 
they  behold,  and  every  providence  they  meet  wjth ;  by  which 
blessed  art  of  heavenly  chemistry  thou  mayest  both  please  thy 
fancy,  and  profit  thine  own  heart. 

2.  '  In  the  midst  of  thy  worldly  business  and  employments  often 
lift  up  thy  heart  to  God  in  some  short  ejaculatory  prayers ;  ask 
for  his  direction,  assistance,  and  blessing  on  thy  pains  and  endea- 
vours, so  to  keep  thee  from  the  pollutions  and  defilements  of  this 
world ;  and  that  he  would  sanctify  every  dispensation  of  his 
providence  unto  thee,  whereby  thou  wilt  carry  on  the  interest  of 
thy  soul  with  the  concernment  of  thine  estate.'  These  kind  of 
prayers  thou  mayest  send  up  to  God  at  all  times,  in  all  places  and 
company,  yea,  while  thou  art  conversing  with  others  about 
worldly  matters,  thou  mayest  by  these  converse  with  God,  and 
hold  communion  with  him,  and  that  without  any  prejudice  to  thine 
outward  business. 

The  Lord  hath  manifested  his  great  approbation  of  these  ejacur 
fatory  prayers  by  his  gracious  answers  and  returns  thereunto.  How 
graciously  did  God  answer  that  ejaculatory  prayer  of  David 
against  Ahithophel's  counsel,  by  defeating  the  same,  and  turning  it. 
into  foolishness  ?  2  Sam,  xv.  31,  How  graciously  did  God  answer 
that  ejaculatory  prayer  of  Nehemiah,  by  inclining  the  heart  of  the 
king  to  send  him  to  Jerusalem?  Neh.  ii.  4,  6.  as  also  that  of  the 
penitent  thief,  '  Lord,  remember  me  when  thou  earnest  into  thy 
kingdom.'  Whereupon  Christ  said  unto  him, '  This  day  shalt  thou 
be  with  me  in  paradise,'  Luke  xxiii.  42,  43.  Yea,  that  ejaculatory 
Apostrophe  of  Moses  to  God,  Exod.  v.  22.  '  Wherefore  hast  thou 
so  evil  intreated  this  people  ?  had  its  gracious  answer  and  return, 
chap,  is.  1.  '  Then  said  the  Lord,  Now  shalt  thou  see  what  I  will 
do  to  Pharaoh.  Ejaculatory  prayers,  though  they  are  short  and 
sudden,  yet  proceeding  from  the  heart,  may  be  as  fervent  andpre- 
•valent  as  solemn  prayers.  And  indeed  those  frequently  used,  argue 
a  heavenly  mind,  and  an  holy  familiarity  with  God ;  but  stiil  be- 
ware that  these  short  and  occasional  prayers  be  not  made  to  serve 
thee  instead  of,  and  to  shut  out  thy  set  and  solemn  duties.  These 
will  be  of  use  to  help  thee  in  thy  fixed  duties,  and  may  not  excuse 
thee  from  them. 

III.  Direct.  To  young  men,  touching  the  manner  of  following 
their  callings  ?  '  Be  just  and  honest  in  thy  dealing  with  men,  a- 
voiding,  as  all  guile  and  deceit,  so  all  subtile  equivocation  and  men- 
tal reservations,  tending  to  the  wronging  thy  neighbour ;'  that  thou 
mayest  be  able  to  say  with  the  apostle,  Heb.  xiii.  1 3. '  I  trust  I  have 


The  Young  Mail's  Guide.  32  5 

a  good  conscience  in  all  things,  willing  to  live  honestly.'  It  is  very 
observable,  how  plentiful  the  scripture  is  in  pressing  men  to  deal 
justly  and  honestly  with  all  men,  even  in  weights  and  measures, 
and  that  both  in  the  Old  and  New  Testament. 

In  the  Old  Testament,  saith  the  Lord  to  his  people,  Lev.  xix. 
36.  '  Just  balances,  just  weights,  as  just  ephah,  and  a  just  hin  shall 
}^e  have.  The  ephah  was  a  measure  for  dry  things,  as  our  bushel 
is ;  the  hin  was  a  measure  for  liquid  things,  as  our  poitlepots  or 
gallons  t  Under  these  two  names  all  other  measures  are  compre- 
hended, which  God  required  should  he  just  and  true,  without  all 
falsehood  and  deceit.  And,  Deut.  xxv.  13,  14,  15,  10.  '  Thou 
shalt  not  have  in  thy  bag  divers  weights,'  of  one  kind  he  meaneth, 
■  a  great  and  a  small.  Thou  shalt  not  have  in  thy  house  divers 
measures,  a  great  and  a  small,'  one  to  buy  with,  another  to  sell 
with,  or  a  greater  to  be  shewn  to  the  magistrate  or  officers,  when 
they  come  to  view  the  weights  and  measures.  And  ver.  15.  '  But 
thou  shalt  have  a  perfect  and  a  just  weight,  a  perfect  and  a  just 
measure  shalt  thou  have.  All  that  do  such  things,  and  all  that  do 
unrighteously  (in  what  kind  soever)  are  abomination  to  the  Lord 
thy  God.' 

In  the  New  Testament  the  apostles,  in  their  exhortations,  do 
much  press  upon  God's  people  just  and  honest  dealing  one  with 
another,  as  Rom.  xii.  17.  '  Provide  things  honest  in  the  sight  of 
all  men.'  The  word  in  the  Greek  (pronoou  menoi)  is  very  empha- 
tical  and  implies  a  forecasting  care  that  they  did  nothing  that  v/as 
*■  dishonest  in  the  sight  of  men,'  Phil.  iv.  8.  '  Whatsoever  things 
are  honest,  whatsoever  things  are  just,  whatsoever  things  are  of 
good  report,  think  of  these  things.'  And  Thess.  iv.  6.  '  Let  no 
man  go  beyond  or  defraud  his  brother  in  any  matter,  because  the 
Lord  is  the  avenger  of  all  such.'  The  apostle  seems  to  anticipate 
the  secure  thoughts  of  the  fraudulent's  promising  himself  impuni- 
ty, telling  him,  that  '  the  Lord  is  the  avenger  of  all  those  who 
shall  by  any  deceit  defraud  their  brethren  ;'  yet  what  abominable 
fraud  and  deceits  are  daily  acted  in  matters  of  commerce  and  tra- 
ding, between  neighbour  and  neighbour  ! 


CHAP.  XL 

Setting  forth  several  Frauds  and  Deceits  too  frequently  acted  in 
Commerce  or  Trade,  with  Rides  to  prevent  them. 

1 .  '  HOW  many  use  all  the  arts  they  can,  to  make  their 
wares  look  better  and  fairer  than  indeed  they  are,  that  so  they 
may  get  more  for  their  commodities  than  in  truth  they  deserve  V 
which  is  one  kind  of  deceit, 


326  The  Young  Man's  Guide, 

2.  '  How  many  by  lying  and  equivocating,  do  put  off  their  bael 
ware  at  the  highest  price  ?'  commending  ti  at  for  the  best  of  the 
kind,  which  they  know  to  be  stark  naught ;  and  so  sell  their  con- 
sciences with  their  commodities,  for  a  very  inconsiderable  advan- 
tage ?  Surely  those  are  sad  gains,  that  make  a  man  lose  peace  of 
conscience,  and  heaven  at  last. 

3.  '  How  many  are  apt  to  work  upon  the  unskilfulness  and  ig- 
norance, or  the  necessity  of  the  buyer  ?'  If  they  find  him  unskilful 
in  the  commodity  he  is  buying,  how  apt  are  they  to  work  upon  it, 
and  to  demand  an  unreasonable  price  of  him,  far  above  the  worth 
of  it  ?  Or,  if  the  buyer  has  more  than  ordinary  need  of  such  a  com- 
modity, how  apt  is  the  seller  to  take  advantage  of  his  urgent  ne- 
cessity, making  him  pay  more  for  the  same  than  it  is  really  worth, 
which  is  cruel  injustice  ? 

Or  when  poor  people  expose  their  wares  to  sale,  to  buy  bread 
for  themselves  and  family,  how  many  are  there  who  take  advan- 
tage of  their  necessity,  offering  them  little  more  than  their  goods 
cost  them  ?  which  is  an  high  degree  of  oppression. 

It  is  an  evil  rule,  which  some  men  take  to  be  warrantable  enough, 
*  to  buy  as  cheap,  and  sell  as  dear  as  they  can  ;'  that  is  to  wrong 
and  over-reach,  if  they  be  able.  .And  it  is  a  poor  shift  they  alledge, 
•viz.  Caveat  emptor,  '  Let  the  buyer  look  to  himself.'  Why  that  is 
»o  more  but  this,  '  Let  him  count  me  a  knave  that  he  hath  to 
do  with,  there  is  no  trust  to  be  given  to  me.'  Is  not  this  it  thou 
sayest,  and  dost  thou  not  herein  say  well  for  thyself? 

4.  '  How  many  do  deceive  their  neighbours  in  weights  and 
measures ;'  and  yet  take  the  full  price  for  their  commodities  ?  Prov. 
xx.  10.  'Divers  weights,  and  divers  measures,  both  of  them  are 
alike  abomination  to  the  Lord.'  As  if  he  had  said,  Though  men 
may  make  light  of  this  kind  of  deceit,  yet  God  abhors  it. 

5.  '  How  many  use  unjust  and  uncharitable  courses  to  raise  the 
ordinary  price  of  their  commodities,  as  by  forestalling  the  market, 
or  by  engrossing  commodities,  that  having  all  in  their  own  hands, 
they  may  sell  them  at  their  own  rates ;  which  is  a  breach  of  un- 
charitubleness,  raising  their  gain  out  of  their  brother's  loss. 

6.  '  How  many  buy  goods  that  they  know,  or  have  just  cause 
to  suspect,  are  stole,'  thereby  making  themselves  accessary  to  the 
theft,  and  making  thieves  ?  If  there  were  fewer  receivers,  there 
would  be  fewer  thieves. 

7.  '  How  many  make  gain  by  promise-breaking,'  who  will  rea- 
dily promise  to  pay  at  a  day,  but  make  no  conscience  of  keeping 
their  word  cr  time,  nor  regarding  how  much  their  neighbour  suf- 
fers by  being  disappointed  at  his  day  ?  Christians  should  be  rr.ea 
of  their  words,  consider  before  they  promise,  and  then  make  con- 
science of  punctual  performances. 

8.  'How  many  seek  to  put  off  all  the  bad  money  they  can. 
though  they  know  it  to  be  bad,  even  for  good  wares  V 


The  Young  Marts  Guide.  S2"7 

Perhaps  you  will  say,  You  took  it  for  good  money ;  though  you 
did,  yet,  except  you  can  return  it  to  the  parties  from  whom  you 
received  it,  it  is  a  branch  of  deceit :  Better  it  is  to  suffer  wrong, 
than  to  do  wrong  in  any  kind.  Because  one  hath  wronged  thee, 
will  that  be  thy  warrant  to  wrong  another  ?  Whatever  palliations 
or  pretences  men  may  have,  yet,  the  thing  is  palpable  and  inju- 
rious :  Justice  requires  that  there  be  an  equal  and  true  value  be- 
twixt the  price  and  the  commodity.  When  thou  knowest  the 
commodity  thou  buyest  to  be  good,  and  the  money  thou  payest 
for  it  to  be  naught,  where  is  thy  justice  ? 

Thus  you  see  what  mysteries  of  iniquity  there  are  in  most  trades, 
which  are  too  well  known,  and  too  much  practised  by  many  trades- 
men :  For  preventing  of  which,  I  shall  briefly  give  you  some  few 
general  rules  to  be  observed  in  your  dealings  with  men. 

1.  '  Ever  observe  that  golden  rule  of  our  Saviour,'  Mat.  vii.  12. 
'  Whatsoever  ye  would  that  men  should  do  to  you,  do  ye  even  so 
to  them.'  As  thou  wouldst  not  have  mixt  ware  sold  thee  for  that 
which  is  pure,  nor  that  which  is  sophisticated  and  naught,  for 
what  is  perfect  and  good,  do  not  thou  offer  the  like  to  others  ;  as 
thou  wouldst  not  be  wronged  nor  over-reached  by  others,  do 
not  thou  go  about  to  wrong  or  over-reach  others ;  but  '  what- 
soever thou  wouldst  men  should  do  to  thee,  do  thou  even  so  to 
them ;  for  this  is  the  law  and  the  prophets ;'  that  is,  this  is  that 
which  every  book  of  the  law  and  prophets  require  of  us,  this 
is  the  sum  of  that  which  in  the  law  and  prophets  is  delivered 
concerning  our  carriage  and  behaviour  towards  our  neighbour. 

2.  '  When  at  any  time  thou  art  summing  up  thy  gains  and  get- 
tings,  put  all  thy  unrighteous  gain  in  one  scale,  and  thy  soul, 
which  thou  hast  by  thine  unjust  and  deceitful  dealing  exposed  to 
sale  for  them,  into  the  other ;  and  withal,  consider  how  light  all 
those  gains  and  gcttings,  are  in  comparison  of  thy  soul.'  And  this, 
through  God's  blessing,  may  be  a  means  to  take  thee  off  from  all 
dishonest  dealings  :  For  what  is  the  gain  of  many  thousands,  nay, 
of  all  the  wealth  in  the  world,  to  the  loss  of  thy  precious  soul  ? 
Surely,  all  the  wealth  and  riches  in  the  world,  can  no  more  coun- 
tervail the  loss  of  one  soul,  than  all  the  dirt  of  the  street  can  coun- 
tervail the  loss  of  a  rich  jewel. 

Young  man,  thou  art  now  going  forth  into  the  world,  and 
thine  eyes  and  heart  are  set  upon  getting  an  estate,  and  gathering 
thee  substance  against  the  time  to  come  ;  but  beware  thou  lay  not 
up  an  evil  treasure,  a  treasure  of  lies,  oaths  and  deceit,  with  thy 
treasure  of  money  or  goods :  resolve  from  thy  very  first  to  have 
none  by  thee  but  honest  gain :  If  God  increase  thee,  bless  him 
for  it ;  but  resolve  rather  to  be  poor,  than  not  to  be  honest  and 
upright ;  For  riches  projiteth  not  in  the  day  of  wrath,  but  righteous- 
ness deliver eth  from  death,  Prov.  xi.  4. 

3.  '  Consider,  that  all  the  ways  and  works  of  unrighteousness,. 


328  The  Young  Maris  Guide. 

though  acted  never  so  secretly,  and  cunningly,  shall  one  day  be 
made  manifest  to  all  the  world;  for  God  shall  bring  every  work 
into  judgment,  with  every  secret  thing,  whether  it  be  good,  or 
whether  it  be  evil,  Eccles.  xii.  14.  at  the  great  day  of  judgment, 
whereof  Solomon  made  mention  before ;  all  the  ways  and  works 
of  wickedness,  all  the  deceit  of  men,  though  never  so  closely  com- 
mitted, shall  be  discovered  to  the  view  of  all.  And  therefore,  the 
day  of judgment  is  called,  Rom.  ii.  25.  the  day  of  revelation  ;  be- 
cause then  all  the  hidden  things  of  dishonesty,  all  frauds  and  de- 
ceits shall  be  made  manifest. 

I  shall  close  this  direction,  with  giving  you  some  few  motives 
and  arguments,  unto  just  and  honest  dealing  in  your  commerce 
with  others. 

1.  'Honest  dealing  is  the  likeliest  way  to  thrive.'  Look  into 
the  scriptures,  and  you  shall  find,  that  righteousness,  as  well  as 
godliness,  i  hath  the  promise  of  the  life  that  now  is,  and  that  which 
is  to  come.'  Promises  of  things  temporal,  as  well  as  of  things 
spiritual  and  eternal,  1  Tim.  iv.  8.  Though  a  righteous  man  have 
but  a  little  estate,  yet  that  little  is  better  than  great  revenues  oflhe 
Hoicked  and  unrighteous,  Psalm  xxxvii.  16.  The  unrighteous  man, 
who  hath  got  an  estate  by  fraud  and  deceit,  may  fare  more  deli- 
riously every  day  ;  but  the  righteous  man  may  eat  his  meals  with 
more  true  joy  and  contentment. 

2.  '  Just  and  honest  dealing  with  men,  will  prove  an  honour 
and  ornament  to  religion  and  profession.'  Yea,  there  is  nothing 
will  grace  religion  so  much  in  the  eyes  of  all  men,  than  for  such 
who  make  profession  thereof,  to  be  just  and  honest,  true  and  faith- 
ful in  their  dealings  with  others.  This  argument  the  apostle  Pe- 
ter uses,  1  Pet.  ii.  12.  'Have  your  conversation  honest  amongthe 
Gentiles,  that  whereas  they  speak  against  you  as  evildoers,  they 
may  by  your  good  works,  which  they  shall  behold,'  (meaning  such 
good  works  of  honesty,  as  they  by  the  light  of  nature  knew  to  be 
good  works)  glorify  God  in  the  day  of  visitation. 

3.  Nothing  doth  more  wound  religion  and  dishonour  the  gos- 
pel, than  when  men  professing  godliness,  are  found  unfaithful  and 
dishonest  in  their  dealings.  Surely,  never  did  religion  suffer  more 
dishonour  and  reproach,  through  the  unjust  and  unrighteous  act- 
ings of  the  professors  thereof,  than  in  these  days  :  It  cannot  but 
grieve  the  heart  of  every  good  man,  to  hear  that  which  is  too  truly 
laid  to  the  charge  of  many  professing  godliness  amongst  us,  name- 
ly, That  there  is  more  truth  and  faithfulness,  more  just  and  ho- 
nest dealing  to  be  found  among  Turks  and  Heathens,  than  among 
many  Christians,  who  make- a  great  profession  of  religion.  Woe 
be  to  those  Christians,  by  whom  such  offences  come  !  sure!)'  it 
had,  been  better  for  them,  that  they  had  never  been  born,  than  that 
their  lives  should  be  such  a  scandal  to  Christianity. 

4.  Just  and  honest  dealing  with  men,  will  be  seme  evidence  of 


The  Young  Man's  Guide,  -513 

thy  right  and  title  to  heaven,  PsaL  v.  1,2.  the  Psalmist  describing 
who  shall  ascend  the  holy  hill  of  Sion,  a  type  of  heaven,  giveth 
such  characters,  as  chiefly  relate  to  duties  of  honesty  and  right- 
eousness, having  propounded  this  question,  verse  1.  Who  shall 
dwell  in  GooVs  holy  hill  ?  maketh  this  answer  in  the  next  verse, 
He  that  walketh  uprightly,  and  lovet'i  righteousness.  So  that  he  is 
a  citizen  of  heaven,  who  walks  uprightly  towards  God,  and  works 
righteousness  towards  men ;  who  doth  not  only  talk  of  righteous- 
ness, but  worketh  righteousness  :  who  doth  not  ask,  much  less 
exact  unreasonable  prices  for  his  commodities,  but  observes  d 
due  proportion  in  his  buying  and  selling. 

Q.  If  you  ask  what  rule  is  to  be  observed  for  the  setting  a  price 
upon  our  commodities,  that  we  may  content  ourselves  with  rea- 
sonable gains  ? 

A.  The  best  rule,  I  know,  is  to  observe  the  ordinary  price  of 
the  market,  which  valueth  thinjrs  with  consideration  of  all  circum- 
stances,  as  scarcity,  plenty,  time,  he. 

5.  Wealth  gotten  by  unjust  and  deceitful  weights,  is  usually  ac- 
companied with  the  secret  curse  of  the  Lord ;  so  that  they  seldom 
continue  long,  but  melt  many  times  away  in  the  same  hands  that 
got  them  ;  according  to  that  of  the  Prophet,  Jer.  xvii.  12.  'As 
the  partridge  sitteth  on  eggs,  and  hatcheth  them  not  ;  so  he  that 
gettelh  riches,  and  not  by  right,  shall  leave  them  in  the  midst  of 
his  days,  and  at  his  end  shall  be  a  fool.'  That  which  is  gathered 
by  the  unrighteousness  of  man,  shall  be  scattered  by  the  wrath  of 
God.  Though  men  should  thrive  by  their  unjust  and  injurious 
dealing,  yet  their  worldly  wealth  can  never  recompense  their  spi- 
ritual loss.  For  what  will  it  advantage  a  man,  to  gain  a  little 
earth  with  the  loss  of  heaven  ? 

Take  heed  therefore,  O  young  man,  of  seeking  to  enrich  thy- 
self by  any  unwarrantable  ways  :  what  thou  gettest  thereby,  may 
prove  to  thee  as  the  flesh  that  the  eagle  catched  from  the  altar. 
and  carried  to  her  nest,  which,  having  a  live  coal  cleaving  to  it, 
set  nest  and  young  ones  «>n  fire.  The  curse  of  God  is  like  a  se- 
cret moth,  eating  into  such  an  estate,  as  is  got  by  fraud  and  deceit ! 

6.  Without  restitution  of  goods  ill-got,  there  can  be  no  true  re- 
pentance, nor  hope  of  pardon.  Restitution  is  an  hard  work,  as 
necessary  as  it  is :  the  meat  that  goeth  pleasantly  down,  costs  some 
deadly  pains  in  the  vomiting  up.  Whatever  unrighteous  gains 
thou  swallowcst,  it  must  be  restored,  or  it  will  cost  thee  thy  life. 
Lay  not  up  such  an  unrighteous  treasure,  which  will  certainly  put 
thee  to  the  pain  of  restitution  or  damnation :  If  thou  be  able,  thou 
must  repent  or  die ;  and  the  pangs  of  thy  repentance  maybe  much 
more  bitter  than  thy  unrighteous  gains  were  ever  pleasant  to  thee. 

Be  wise,  O  young  man,  and  consider,  if  it  be  so  hard  for  thee 
to  hold  thy  hands  from  unlawful  gettings,  how  much  harder  it  will 
be  to  shake  thv  hands  off  them,  when  thou  hast  them.     'The  few 

42 


330  The  Young  Man's  Guide, 

instances  that  ever  we  hear  of,  of  restitution  made  (in  an  age  of 
so  much  unrighteousness)  do  abundantly  evidence,  that  it  is  hard 
work  to  restore. 

O  take  heed,  lay  not  up  such  a  temptation  for  thyself  against 
the  time  to  come,  which,  if  it  proves  too  strong  for  thee,  will  be 
thine  everlasting  undoing.  Provide  thee  better  work  for  the  time 
of  thine  age,  than  to  unravel  the  Avickedness  of  thy  youth.  Since 
thou  art  like  to  be  so  hard  to  vomit,  drink  not  down  that  which 
must  come  up,  or  it  will  be  thy  death. 

Some  there  are  in  the  world,  who,  by  their  unrighteous  deal- 
ings, have  raised  themselves  from  nothing  to  great  estates,  their 
fraudulence  in  their  way  hath  been  it  that  hath  built  them  houses, 
and  bought  them  lands,  that  hath  filled  their  purses,  and  fed  their 
families,  and  provided  portions  for  their  children.  Oh  it  will  be 
hard  service  for  such  to>  let  all  go  back  where  it  ought,  to  sell  their 
lands,  and  empty  their  purses,  to  pluck  off  their  children's  fine 
clothes,  to  clothe  them  in  russet,  or  in  rags  ;  and  themselves  to 
come  down  from  their  greatness  to  nothing  again  ;  and  to  take  up 
with  that  little  pittance  again,  of  their  estates,  which  they  came 
honestly  by.  Let  it  be  well  considered,  by  such  whose  case  that 
is,  how  hard  it  is  thus  to  empty  themselves.  And  be  thou  aware, 
O  friend,  in  time,  how  thou  puttest  thyself  upon  this  hard  case, 
'  Either  to  strip  thyself  to  the  skin,  of  all  thou  hast  dishonestly 
gotten,  or  to  perish  everlastingly.' 

— — <55!&®<^e5=- 

CHAP.   XII. 

Sheweth  the  Vices  zvhereunto  young  Men  are  addicted. 

WHEREAS  there  are  sundry  rices,  whereunto  young  men 
are  exceedingly  prone,  which  are  very  displeasing  unto  God,  let 
it  be  thy  care  and  endeavour,  to  shun  and  avoid  the  same- 

The  vices  of  youth  are  these. 

1.  '■Rash  and  hasty  anger.'  Young  men  being  hot  and  furious, 
like  thunder  and  gun-powder,  take  fire  at  the  least  spark  of  of- 
fence ;  and  by  indulging  the  violence  of  their  passions,  grow  often 
outrageous- 

I  deny  not,  but  there  is  a  lawful  anger,  as  when  a  man  is  an- 
gry either  at  his  own,  or  other  men's  sins  ;  for  that  anger  is  without 
sin,  which  is  against  sin.  But  when  one  man  is  angry  with  ano- 
ther, either  for  no  just  cause,  or  for  a  very  slight  one,  then  is  his 
anger  sinful  and  unlawful :  To  which  kind  of  anger,  young  men 
are  very  prone. 

Many  I  know,  count  anger,,  even  the  hottest  and  most  hasty  an- 
ger? to  be  but  a  slight  matter,  a  light  infirmity  \  therefore  I  shall. 


The  Young  Man's  Guide.  .331 

1.  'Shew  you  the  heinousness  of  this  sin."' 

2.  '  Lay  down  some  remedies  against  it.' 

That  you  may  discern  the  heinousness  of  it,  observe  these  con- 
siderations. 

1 .  '  The  passion  itself  is  exceeding  violent.'  Anger  is  brevis  in- 
sania,  a  short  madness,  as  Seneca  calls  it ;  and  makes  a  man  (as 
we  say)  besides  himself;  so  as  he  has  no  government  of  himself, 
but  is  void  of  reason,  in  regard  of  the  use  of  it ;  being  more  like 
an  unreasonable  and  outrageous  beast,  than  a  reasonable  and  pru- 
dent man.  It  carries  many  a  man  beyond  the  bounds,  not  only 
of  modesty,  but  of  humanity  also. 

2.  The  effects  of  this  passion  are  likewise  very  violent ;  for, 

1 .  It  distempers  the  whole  body  within  and  without.  It  disfi- 
gures a  man's  face  and  countenance,  it  makes  his  speeches  very 
confused,  his  actions  rude,  and  his  whole  behaviour  unseemly. 
If  you  look  upon  a  man  passionately  angry,  you  shall  see  his  eyes 
glaring,  his  head  and  hands  shaking,  his  mouth  foaming,  his 
tongue  doubling,  and  the  whole  man  even  bereaved  of  himself. 

2.  Among  the  sober  sort  of  people,  it  prevents  every  good  thing 
they  take  in  hand.  It  hinders  prayer,  by  possessing  the  head  with 
revengeful  thoughts.  Therefore,  the  apostle  commandeth,  that 
pure  hands  be  lifted  up  zoithout  zvraih,  1  Tim.  ii.  8.  It  hinders  pro- 
fitable hearing  of  the  word  :  Therefore  the  apostle  James,  chap, 
i.  19.  exhorteth  to  be  swift  to  hear  and  slow  to  wrath.  For,  who- 
soever goeth  to  hear  the  word,  with  a  mind  distempered  through 
anger,  shall  carry  away  but  little  of  that  he  heareth. 

3.  Passionate  anger,  driveth  away  the  Holy  Spirit  of  God,  who 
cannot  endure  an  unquiet  mansion,  but  loveth  the  meek  and  quiet 
habitation.  The  clamour  and  tumult  of  passion  is  such  an  offence 
to  him,  as  cause th  him  to  withdraw. 

4.  As  anger  driveth  away  the  Spirit  of  God,  so  it  makes  room 
for  the  devil,  Eph.  iv.  26,  27.  Be  angry,  and  sin  not ;  and  then  fol- 
loweth,  Give  not  place  to  the  devil.  If  you  give  way  to  anger,  you 
thereby  give  place  to  the  devil ;  and  that  furious  devil  within, 
opens  the  doors  to  let  in  the  unclean  devil  without. 

5.  Hasty  anger,  is  a  badge  and  mark  of  a  very  fool.  He  that  is 
noon  angry,  dealeih  very  foolishly,  saith  the  wise  man,  Prov.  xiv. 
17.  that  is,  He  speaketh  and  dotii  many  absurd  tuings,  which  ma- 
keth  him  a  laughing-stock  to  others.  Therefore  he  adviseth,, 
Eccles.  vii.  9.  Be  not  hasty  in  thy  spirit  to  be  angry :  for  anger 
resleth  in  the  bosom  of  fools. 

Having  shewed  in  several  particulars,  the  heinousness  of  unjust 
anger ;  I  come  now  to  shew  you  some  remedies. 

1 .  For  the  preventing  thereof. 

2.  For  the  suppressing  thereof,  after  it  hath  seized  on  thee. 
Remedies  for  the  preventing  of  anger  are  these  ; 

1.  '  Take  every  thing,  so  far  as  possible  thou  canst,  in  the  bet- 


$$'§  The  Young  Maris  Guide. 

ter  part.'  Do  not  judge  every  shew  and  appearance  of  wrong,  to 
be  indeed  a  wrong ;  if  it  be,  do  not  aggravate,  and  make  it  great- 
er than  it  is:  but,  think  the  best  of  the  mind  and  intent  of  him 
that  did  the  wrong,  that  he  did  it  not  wittingly,  at  least  not  des- 
pitcfully,  or  in  contempt :  For  this  conceit,  that  a  man  is  contem- 
ned or  despised,  doth  sooner  stir  up  anger  and  wrath,  than  any 
other  thoughts.  Or,  if  an  injury  be  so,  as  it  cannot  be  taken  as  it 
is,  yet  remember,  thou  hast  done,  or  may  do  the  like  for  others, 
if  not  to  man,  yet  to  God,  against  whom  thou  hast  despilefully  and 
contemptuously  sinned  ;  and  thereupon  resolve  with  thyself  to  be 
slozo  to  anger  towards  others,  as  thou  wouidst  have  God  slow  to  an- 
ger towards  thee. 

2.  Accustom  thyself  to  a  daily  and  continual  meditation  on  God's 
all-seeing  and  all-ruling  providence  ;  how  nothing  comes  to  pass 
or  falls  out  without  it ;  so  that  whenever  any  occasion  is  offered, 
which  might  provoke  thee  to  anger,  consider  with  thyself,  that 
this  comes  not  without  the  special  providence  of  God,  who  will 
turn  it  to  thy  good,  if  thou  belongest  to  him  ;  according  to  that 
gracious  promise,  Rom,  viii.  23.  '  All  things  shall  work  togethci 
for  good  to  them  that  love  God,  to  them  that  are  the  called  ac- 
cording to  his  purpose.'  Look  up  to  God,  and  be  not  like  the 
dog,  to  snarl  at  the  stone,  never  considering  the  flinger.  David 
had  provocation  enough  from  Shimei's  cursing  him,  to  make  him 
angry,  and  boil  up  his  passion  to  the  heighth;  but  he  looked  up 
to  God,  and  saw  his  hand  at  Shimei's  tongue's  end;  wherefore  he 
said,  Let  him  cur  se^  for  the  Lord  hath  bid  him,  2  Sam,  xvi.  1 1.  and 
this  quieted  his  heart  against  the  revilings  of  Shimei.  O,  what  a 
cooler  of  inordinate  passion  would  be  in  Christians,  to  sec  the  hand 
of  God's  providence  in  all  the  injuries  and  indignities,  in  all  the 
wrongs  and  unworthy  usages,  that  they  here  meet  withal! 

3.  Avoid  all  occasions  of  anger  ;  as  the  company  of  angry  cho- 
leric persons,  -whose  angry  words  are  apt  to  move  one  to  passion  ;. 
therefore  saith  the  wise  man,  Prov.  xii.  24.  Make  no  friendship  witfc 
an  angry  man,  and  zvitlt  a  furious  man  thou  shall  not  go,  nor  walk 
familiarly.  Avoid  likewise  gaming  and  drunkenness,  which  arc 
great  occasions  of  angry  words,  yea,  and  many  times  of  angry 
blows.  It  is  not  possible  for  any  man  to  avoid  any  sin,  that  doth 
not  avoid  the  occasion  thereof. 

4.  '  Labour  to  be  persuaded,  that  it  is  greater  honour  to  pass 
by  and  not  regard  an  injury,  than  to  follow  and  pursue  cvci-y 
Wrong  with  revenge.'  Solomon  saith,  It  is  the  glory  of  a  man  to 
pass  by  an  infirmity  .Prov.  xix.  17,  Herein  lieth  true  magnanimity  t 
when  a  man  passes  by,  and  regards  not  every  light  injury ;  when 
he  can  hold  the  bridle,  and  keep  in,  and  keep  under  and  encompass 
so  headstrong  a  passion.  Heathen  men,  by  the  light  of  nature, 
could  say,  Fortior  est  qui  se  quam  qui  forlissima  vincent  macnia. 
That '  he  is  a  more  valiant  man  that  overcome  th  himself,  than  he 


The  Young  Man's  Guide,  333 

that  conquereth  a  city  ;'  which  Solomon  expressly  affirmeth,  Prov. 
xvi.  32.  '  He  that  is  slow  to  anger,  is  better  than  the  mighty  ;  and 
he  that  ruleth  his  spirit,  than  he  that  taketh  a  city.' 

5.  '  Be  often  viewing  thyself:'  look  into  thine  heart,  to  see  the 
abominable  corruption  that  is  there.  The  more  a  man  knows  how 
vile  and  wretched  he  is,  the  less  angry  will  he  be  with  others  : 
for  he  seeth  more  cause  to  be  displeased  with  himself,  for  his  sins 
and  transgressions  committed  against  God,  than  to  be  angry  with 
his  brother  for  any  wrong  or  injury  done  to  him.  The  overhigh 
conceit  some  men  have  of  themselves  and  their  own  worth,  occa- 
sion them  to  be  so  suddenly  angry  with  others,  because  they  are 
apt  to  think  themselves  undervalued  by  them  ;  whereas,  he  who 
understands  himself  rightly,  what  a  poor  unworthy  wretch  he  is, 
will  not  easily  think  himself  undervalued  by  others,  having  lower 
and  meaner  thoughts  of  himself,  than  others  can  have  of  him. 

6.  '  Be  earnest  with  God  in  prayer,  that  he  would  mortify  and 
subdue  ail  thy  earthly  affections,  especially  this  corrupt  and  vio- 
lent one  of  anger.'  This  thou  shouldst  do,  as  at  all  times,  so  es- 
pecially when  thou  discoverest  the  passion  of  anger  begin  to  boil 
up  in  thee. 

Having  shewed  you  the  remedies  for  the  preventing  of  anger  ;  I 
shall  now  shew  you  the  remedies  for  the  suppressing  thereof. 

1.  '  Keep  down  the  first  rising  of  anger.'  Thou  must  give  this 
water  of  bitterness  no  passage,  no,  not  a  little,  lest  (like  that  ia 
Ezekiel)  it  grow  from  ancle  deep  to  knee  deep,  from  thence  to 
the  thighs  ;  and  so  at  last  it  prove  a  river  that  cannot  be  passed 
over  without  drowning.  To  this  purpose,  tendeth  that  of  the 
apostle,  Eph.  iv.  26.  Let  not  the  sun  go  down  upon  thy  wrath.  His 
meaning  is, '  That  if  through  natural  infirmity,  anger  steal  into  thy 
heart,  let  it  not  abide  a  day  with  thee,  meet  it  in  its  rising,  and 
give  it  the  fall,  lest  in  the  day  having  conceiyed  wrath,  thou  tra- 
vail with  mischief  in  the  night  ;  and  in  the  morning  bring  forth 
revenge.'  It  is  observable,  that  the  apostle  having  said,  Let  net 
the  sun  go  down  upon  thy  wrath,  immediately  added,  neither  give 
place  to  the  devil  ;  implying,  that  by  giving  way  to  your  passion,  you 
give  place  to  the  devil ;  and  that  he  who  lies  down  in  his  wrath, 
will  have  the  devil  for  his  bed-fellow. 

2.  '  Defer  for  a  while  the  execution  of  that  vengeance  Avhich 
thy  Wrath  provokes  thee  to  take  ;'  so  will  thy  blood  wax  cold,  the 
use  of  thy  reason  return  to  thee,  and  time  be  gained  for  better 
counsel  and  advice  :  Therefore  the  discretion  of  a  man  deferreth 
his  anger,  Prov.  xix.  11.  knowing  it  to  be  a  point  of  wisdom  in  a 
man  to  defer  the  execution  of  his  wrath. 

3.  ;  Depart  from  the  sight  and  presence  of  him  with  whom 
thou  art  angry  ;'  for  the  object  that  provoked  anger  being  removed, 
the  passion  will  be  so  much  the  more  allayed  ;  whereas  his  sight 
and  presence  doth  more  and  more  infjame  it. 


334  The  Young  Man's  Guide, 

4.  '  Turn  the  edge  and  point  of  thy  passion  upon  thyself,  and 
thine  own  sins,  so  it  will  not  be  overfiercely  bent  against  thy 
neighbour.'  Our  affections  are  far  more  easily  turned  aside  than 
subdued ;  as  it  is  easier  to  turn  aside  the  current  of  a  river,  than 
to  stop  the  stream.  Thus  when  a  man  is  over-much  grieved  for 
any  worldly  loss  or  cross,  if  he  turns  his  grief  upon  his  sins,  his 
worldly  sorrow  will  slack. 


CHAP.  XIII. 

Of  Drunkenness,  another  Vice  which  young  Men  are  addicted  to. 

2.  ANOTHER  sin  whereunto  youth  is  subject,  is  Drunken- 
ness. I  confess,  there  are  drunkards  of  all  ages,  old  as  well 
as  young  :  but,  many  get  such  habits  of  this  sin  in  their  youth, 
that  they  know  not  how  to  leave  it  off  when  they  are  old.  Touch- 
ing this  vice  of  drunkenness,  I  shall  briefly  shew  you, 

L  '  What  it  is.' 

II.  '  What  remedies  may  be  used  for  avoiding  the  same.' 

I.  '  Drunkenness  is  a  vice,  whereby  in  drinking,  men  so  far  ex- 
ceed the  measure  of  necessity  and  honest  delight,  as  they  distemper 
both  their  minds  and  bodies  thereby.  By  necessity,  I  mean,  such 
a  measure  as  is  needful  to  preserve  our  life,  and  quench  our  natural 
thirst.  By  honest  delight,  I  mean,  the  liberty  which  God  in  Christ 
has  given  his  children  at  times  of  rejoicing  to  drink,  not  only  for 
mere  necessity,  to  quench  their  thirst,  but  also  for  Christian  delight 
and  pleasure.  This  did  Joseph  and  his  brethren,  Gen.  xliii.  44. 
And  David  saith,  Psalm  civ.  15.  That  '  God  hath  given  unto  man, 
not  only  bread  to  strengthen  him,  but  also  wine  to  make  glad  his 
heart.' 

Lastly,  I  add  whereby  in  drinking,  men  so  exceed,  as  they  dis- 
temper both  their  minds  and  body  ;  because  this  is  the  usual  sign, 
which  makes  a  difference  betwixt  a  lawful  and  unlawful  measure 
of  drinking  :  If  any  way  it  makes  a  man  unfit  for  the  duties  of  his 
calling,  if  the  mind  be  thereby  intoxicated,  if  the  brain  be  disturb- 
ed, i:  the  senses  are  made  dull  and  heavy,  there  is  excess,  which 
makes  it  drunkenness. 

II.  The  heinousness  of  this  sin,  doth  appear  by  the  fearful  sad 
effects  thereof ;  First,  Excellently  set  forth  by  the  wise  man,  Pro  v. 
xxiii.  29.  &c.  *  Who  hath  woe  ?  who  hath  sorrow  ?  who  hath 
contentions?  who  hath  babbling  ?  who  hath  wounds  without  cause? 
who  hath  redness  of  eyes  ?  They  that  tarry  long  at  the  wine,  they 
that  go  to  seek  mixt  wine.'  This  text  I  may  call  the  drunkard's 
Idoking -glass,  wherein  they  may  see  the  woes  and  sorrows  that  at- 
tend them.     As  if  Solomon  had  said,  '  You  drunkards  promise 


The  Young  Man's  Guide.  33$ 

yourselves  mirth,  pleasure,  and  jollity  in  your  cups;  but,  for  one 
drop  of  your  mad  mirth,  be  sure  of  gallons  of  gall  and  wormwood, 
of  woe  and  sorrow  here  and  hereafter.1  Other  sinners  shall  taste 
of  the  cup  of  God's  wrath  ;  but  you,  after  your  tasting  and  turn- 
ing off  so  many  cups  of  pleasure,  shall  drink  the  dregs  of  the  cup 
of  God's  wrath  and  displeasure. 

O  young  man  !  what  a  madness  is  it,  for  the  enjoyment  of  a  little 
wine  or  ale  here,  to  drink  the  vials  of  God's  wrath,  and  lie  in  the 
seas  of  misery  for  ever!  More  particularly,  the  effects  of  drunken- 
ness are  these. 

1.  It  defaces  the  image  of  God  in  man,  and  transforms  him  in- 
to the  likeness  of  the  beasts  that  perish.  The  image  of  God  in 
man  stands, 

1 .  'In  his  knowledge  and  understanding.'  And  where  is  the 
understanding  of  a  drunkard  1  Is  not  this  man  above  all  others  be- 
come '  brutish  in  his  knowledge  ?'  Jer.  x.  14.  or,  as  the  words 
there  signify,  '  is  more  a  brute,  than  to  know  ?'  What  is  spoken 
there  of  the  idolater,  is  it  not  fully  applicable  to  the  drunkard? 
who,  when  he  is  drunk,  is  a  very  brute ;  yea,  and  commonly  evea 
when  he  is  sober,  is  but  a  very  sot. 

1.  '  The  image  of  God  in  man,  stands  in  righteousness  and  ho- 
liness.' What  a  swine  is  this-  holy  soul  become  !  If  swearing  and 
cursing,  if  raving  and  madness,  if  whoring,  and  all  manner  of 
filthiness,  if  this  be  holiness,  then  this  beast  is  a  very  holy  man. 

2.  '  It  hurts  the  body  of  a  man,  causing  many  diseases,  as  drop- 
sies, gouts,  apoplexies,  agues,  consumptions  of  the  vital  parts,  in- 
flammations of  the  blood :'  so  that,  though  they  may  drink  healths,. 
and  pretend  it  is  for  their  health,  yet,  indeed  they  drink  sicknesses : 
for,  who  hath  more  infirmities  and  deformities,  who  hath  richer 
faces  and  redder  eyes,  than  such  as  tarry  long  at  the  wine  ? 

3.  'It  hurts  the  souls  of  men,  filling  them  full  of  noisome  lust.7 
Prov.  xxiii.  33.  Solomon  speaking  to  the  drunkard,  saith,  'Thine 
eyes  shall  behold  strange  women,'  that  is,  harlots,  implying  drun- 
kenness to  be  the  occasion  of  adultery :  though  all  adulterers  are 
not  drunkards  ;  yet,  there  are  few  drunkards,  but  are  adulterers. 

4.  '  It  is  dangerous  to  the  several  faculties  of  the  soul,'  for,  it 
besotteth  the  wit,  enfeebleth  the  memory,  dulleth  the  spirits, 
drowns  the  judgment,  and  depriveth  men  of  the  use  of  their  under- 
standing, so  that  many  times  they  differ  not  from  beasts.  Xeno- 
phon,  in  his  Kuropaideia,  reports  of  Cyrus,  the  Persian  Monarch, 
that  being  asked  by  his  grandfather  Astyages,  why  he  refused  to 
drink  wine,  answered,  '  For  fear  he  should  drink  poison  instead  of 
wine  ;  for,  sure  I  am,  saith  he,  that  not  one  of  the  guests  yesterday- 
did  rise  from  your  table  in  his  right  mind  or  wit,  which  make  •  me 
t  link,  that  poison  was  mingled  with  their  wine.'  Whereas  indeed, 
it  was  the  abundance  of  wine  which  they  had  drank,  that  deprived 
them  of  their  senses. 


336  The  Young  Maris  Guide, 

5.  4  Drunkenness  weakens  men's  estates.  He  that  lovelh  wine 
shall  not  be  rich,'  Prov.  xxi.  17.  '  The  drunkard  and  the  glutton 
shall  come  to  poverty,'  Prov.  xxiii.  21.  Experience  hath  verified 
the  truth  of  this  ;  for,  how  many  poor  men  have  oftentimes  spent 
more  in  an  evening  in  an  ale-house,  than  they  have  earned  all  the 
day  before  at  their  work  ?  And  how  many  rich  men,  who  have 
had  fair  revenues  left  them  by  their  fathers,  have  in  a  short  time 
embezzled  all  away  by  drinking  ;  and  so  robbed  not  only  their 
wives  and  children,  but  likewise  God,  and  the  poor,  of  what  be- 
longed to  them  ?  How  sad  will  it  be  with  many,  when  they  shall 
see  how  many  pounds  they  have  spent  in  drink,  and  how  little  for 
God's  honour! 

6.  '  Drunkenness  robs  men  of  their  precious  time.'  No  sort 
of  men  usually  mispend  so  much  precious  time  as  drunkards  ;  for 
they  use  to  sit  long  at  the  wine,  as  the  prophet  Isaiah  describes 
them,  chap.  v.  11.  '  They  rise  up  early  to  follow  drunkenness,  and 
continue  until  night,  till  the  wine  does  inflame  them.'  And  when 
the  wine  hath  once  inflamed  them,  then  they  are  a  while  after  un- 
fit for  any  thing  but  sleep. 

7.  Another  effect  of  drunkenness  is,  that  it  makes  a  man  unlit 
to  all  good  duties,  especially  to  that  of  Christian  watchfulness, 
which  our  blessed  Saviour  and  his  apostles  often  call  for,  where- 
by he  should  be  always  prepared  to  appear  before  Christ  whenso- 
ever he  shall  come  to  judgment.  Therefore,  Christ  forewarns  all 
his,  '  to  take  heed  that  their  hearts  be  not  overcome  with  sur- 
feiting and  drunkenness,5  lest  that  day  come  on  them  unawares. 
Luke  xxi.  34. 

O  wretch  !  what  if  that  day  of  the  Lord  should  come  upon  thee 
in  thy  drunken  fit !  '  The  day  of  the  Lord  will  come  as  a  thief  in 
the  night.'  The  drunkard's  life  is  all  nigh:.,  a  drousy  sleepy  sea- 
son ;  it  is  often  night  with  him  at  noon  ;  his  cups  darken  (as  to 
him)  the  brightest  sun,  and  serve  for  clouds  or  curtains  to  cover 
him  up  to  sleep. 

Arise,  sleeper,  the  Lord  is  coming,  thy  day  is  near,  the  next  fit 
of  drunkenness  may  be  the  night  wherein  the  Judge  will  come. 
Do  not  put  it  oif  thus  :  '  I  do  not  think  so,  I  believe  He  will  not 
come  yet ;'  He  is  the  more  like  to  come  for  that,  that  thou  think- 
est  he  will  not.  That  wicked  servant  (Luke  xii.  45.)  that  said, 
4  My  Lord  delayeth  his  coming  ;  and  did  eat  and  drink,  and  was 
drunken  :  the  Lord  of  that  servant  shall  come  in  a  day,  when  he 
looketh  not  for  him,  and  at  an  hour,  when  he  is  not  aware*'  Thou 
thinkest  not  that  death  will  meet  thee,  that  judgment  will  mee< 
thee  the  next  time  that  thou  art  drunken.  But,  what  if  it  should 
be  so,  if  thou  shouldstbe  snatched  from  the  ale-bench,  and  brought 
to  judgment?  How  would  thou  give  an  account  of  thyself  to  God, 
when  thou  hast  not  reason  enough  left  thee  to  give  an  answer  to  a 


The  Young  Man's  Guide,  837 

man.    Watch  therefore,  but  that  can  never  be,  unless  thou  wilt 
first  awake  from  thy  drunkenness. 

Having  shewed  the  nature  and  heinousness  of  the  sin  of  drunken- 
ness ;  come  we  now  to  the  remedies  for  avoiding  the  same. 

1.  'Often  meditate  of  the  dreadful  woes  denounced  against 
drunkards  ;  and  the  dreadful  judgment  threatened  against  them.' 

'Woe  to  the  drunkards  of  Ephraim,  Isa*  xxviii.  1.  Woe  to 
them  that  rise  up  early  in  the  morning,  that  they  may  follow  strong 
drink,  and  continue  until  night,  till  wine  enflame  them,'  Isa.  v* 
12.  Note  this,  O  young  man,  who  count  it  a  glory  to  be  able  to 
bear  much  strong  drink  ;  a  glory  more  fit  for  a  draw-horse  than 
a  man  :  Yet,  such  men,  or  rather  such  beasts  there  are,  which 
glory  in  drinking  others  under-board,  as  they  use  to  speak.  If 
this  be  not,  what  is  it  for  men  to  glory  in  their  shame  1  And  be- 
sides, thus  bring  they  on  their  souls,  their  own  and  other's  blood. 

No  marvel  therefore,  that  the  apostles  put  drunkards  into  the 
catalogue  of  them  that  '  shall  not  inherit  the  kingdom  of  heaven,* 
1  Cor.  vi.  10.  and  Gal.  v.  25.  And  the  prophet  avoucheth,  that 
'  hell  hath  enlarged  herself,  and  opened  her  mouth  without  mea- 
sure for  them,'  Isa.  v.  14.  Instance  drunken  Dives,  whose  soul 
immediately  passed  from  earth  to  hell,  where  he  could  not  get  one 
drop  of  water  to  cool  his  tongue,  in  that  tormenting  flame,  Luke 
xvi.  24. 

2.  '  Consider  that  drunkenness  is  the  mother  of  most  abomina- 
tions,' Rom.  xiii.  13.  saith  the  apostle,  'Let us  walk  honestly  as 
in  the  day,  not  in  rioting  and  drunkenness,  not  in  chambering  and 
wantonness.'  Where  mark  the  course  of  the  apostle's  words,  af- 
ter '  gluttony  and  drunkenness,  follows  chambering  and  wanton- 
ness.' Thus  Lot  in  his  drunkenness,  committed  incest  with  his 
two  daughters.  Therefore  doth  the  apostle  exhort  the  Ephesians, 
chap.  v.  11.  Not  to  '  be  filled  with  wine,  because  therein  is  ex- 
cess.' He  that  is  full  of  wine,  his  wickedness  runs  over,  the  stream 
of  lust  swells  so  high,  that  it  overflows  all  its  banks.  Alexander, 
we  read,  in  a  drunken  fit  killed  his  dear  friend  Clitus,  for  which, 
when  he  was  sober,  he  attempted  to  kill  himself.  Famous  is  the 
story  of  one,  who  once  craved  the  devil's  help  to  fulfil  his  desire  i 
But  the  devil  would  first  have  one  thing  done  at  his  appoint- 
ment :  What  is  that,  quoth  the  man  ?  Kill  thy  father,  saith  the- 
devil :  That  is  too  horrid  a  fact,  replies  the  man.  Then  lie  with 
thy  mother,  saith  the  devil :  That  is  most  unnatural,  quoth  the 
man.  Wilt  thou  be  drunk,  saith  the  devil  ?  That  I  will,  quoth, 
the  man  :  and  being  drunk,  defiled  his  mother,  and  murdered  his 
father.  The  moral  of  this  parabolical  story  is  this,  a  '  drunkard 
makes  bones  of  no  sin.' 

3.  '  B,e  diligent  and  industrious  in  thy  calling.'  Whilst  Israel 
Was  working  in  Egypt,  they  had  no  leisure  to  sit  long  at  t^eir 
cups :.  but  while  thev  lay  still  in  the  wilderness.  '•  they  gat  down 

43 


838  The  Young  Maris  Guide* 

to  eat  and  drink,  and  then  rose  up  to  play,'  Exod.  xxxii.  6. 
'  Thou  wicked  and  slothful  servant,'  saith  our  Saviour,  Mat.  xxv. 
26.  If  slothful,  certainly  wicked  ;  for  the  slothful  and  idle  servant 
is  the  devil's  captive,  whom  he  carries  about  with  him,  and  leads 
into  every  tavern  and  alehouse* 

4.  '  Consider  God's  all  seeing  presence  about  thee  wheresoever 
thou  art.'  Cbuldst  thou  sit  long  over  thy  cups,  trifling  away  thy 
precious  time  in  vain  and  fruitless  discourses,  didst  thou  but  seri- 
ously consider  God's  all-seeing  presence  about  thee,  to  whom  thou 
must  one  clay  give  an  account,  as  of  thy  sinful  actions,,  so,  of  thy 
idle  words  and  mispent  time  ? 

5.  '  Avoid  the  society  and  company  of  drunkards,*  Prov.  xxiii. 
20. '  Be  not  amongst  wine-bibbers ;'  that  is,  frequent  not  the  com- 
pany of  such  as  are  given  to  drinking  and  tippling.  For  though 
they  do  not  find  thee  like  unto  themselves,  yet,  if  thou  consort 
with  them,  they  will  make  thee  such.  '  For,  as  he  that  walketh 
with  wise  men,  shall  be  wise ;  so  a  companion  of  fools  shall  be 
destroyed,'  Prov.  xiii.  20.  As  associating  thyself  with  wise  men, 
is  an  excellent  means  of  getting  knowledge  and  wisdom  ;  so,  con- 
trariwise, associating  thyself  with  drunkards,  is  the  highway  to 
drunkenness  and  folly ;  their  company  is  no  less  contagious  to 
such  as  join  themselves  to  them,  than  such  as  are  infected  with 
the  plague  or  leprosy. 

There  are  two  arguments  which  are  very  prevalent  with  young- 
men,  to  persuade  them  to  go  on  in  this  so  heinous  and  dangerous 
a  sin :  but,  being  weighed  in  the  balance  of  the  sanctuary,  they 
will  be  found  very  light. 

1.  Argument,  Taken  from  'the  hope  of  repentance.'  They 
flatter  themselves  with  a  conceit,  that  they  can  repent  when  they 
list ;  and,  that  heaven-gate  will  open  to  them  at  the  first  knock. 

Jlnszo.  1.  'Repentance  is  the  gift  of  God,  from  whom  every 
good  and  perfect  gift  cometh,'  James  i.  17.  and  therefore  ought 
to  be  accepted  by  us,  when  it  is  offered  unto  us ;,  and  not  to  be 
delayed,  and  put  off  from  time  to  time :  For,  as  God  is  merciful, 
to  offer  grace  ;  so  He  is  just,  to  punish  the  neglect  of  it. 

2.  '  How  many  are  there,  who,  though  they  have  fully  resolved 
to  repent,  and  turn  from  their  sins  unto  God  in  their  old  age,  or 
in  the  time  of  sickness,  yet  have  been  prevented,  and  cut  off  by 
some  sudden  death?'  One  drunken  fit  may  cut  off  that  hope.  How 
many  instances  have  there  been  in  the  world,  of  men  that  have 
died  drunken?  Some  drunkards  have  been  twice  dead  at  once, 
dead  drunk,  and  drunken  unto  death,  carried  away  from  the  ale- 
bench  unto  their  graves,  and  thence  to  the  judgment.  And  what 
if  it  should  be  so  with  thee  ?  Where  is  then  thine  after  repen- 
tance ? 

And  how  many  that  have  over-lived  their  drunken  fits,  have 
been  deprived  of  the  use  of  their  senses  and  understanding,  ia  the 


The  Young  Man's  Guide.  339 

time  of  their  sickness,  and  so  have  died  senseless  ?  and  how  many, 
who  though  they  have  lived  to  old-age,  yet  have  been  more  har- 
dened against  repentance,  than  in  their  youth?  which  cometh  to 
pass  through  the  just  judgment  of  God.  For,  what  can  be  more 
righteous,  than  that  they  should  be  left  to  forget  God  when  they 
are  old,  who  would  not  remember  Him  in  their  youth  ?  And  this 
the  Lord  Himself  threateneth,  Prov.  xxiv.  &c. 

2.  Arg.  '  Is  taken  from  that  present  impunity.'  They  flatter 
themselves  with  a  conceit,  that  because  God  doth  not  presently 
execute  vengeance  upon  them  for  their  drunkenness ;  therefore 
they  shall  not  be  punished,  and  thereupon  take  heart  to  go  on  in 
their  sins,  according  to  that  of  the  wise  man,  •Eccles.  viii.  11.'  Be- 
cause sentence  against  an  evil  work  is  not  executed  speedily,  there- 
fore the  heart  of  the  sons  of  men  are  fully  set  in  them  to  do  evil ;' 
implying,  that  impunity  increases  impiety,  and  makes  sinners  the 
more  obstinate  j  because  the  judgments  of  God  threatened  against 
them  are  not  presently  executed ;  therefore  they  go  on  in  their 
wickedness.  But  let  such  know,  that  though  God  is  slow  in  ex- 
ecuting his  judgment  on  wicked  and  ungodly  men,  thereby  to  lead 
them  to  repentance,  yet,  will  He  be  sure  in  the  execution  at  last ; 
and  the  longer  He  is  fetching  his  strokes,  the  sorer  will  be  His 
blow,  and  the  deeper  will  he  wound  when  he  strikes.  In  which 
respect,  God's  wrath  may  be  compared  to  a  great  bell,  which  is 
long  in  raising,  but  being  up,  it  gives  the  greater  sound* 


Of  Wantonness  and  Uncleanness, 

III.  ANOTHER  sin  whereunto  young  men  are  addicted,  is,, 
wantonness  and  uncleanness,  Prov.  vii.  7.  It  was  a  young  man 
that  followed  the  harlot  to  her  house.  Young  men  are  generally 
apt  to  this  beastly  sin,  and  to  make  light  of  it  when  they  have 
done,  counting  it  but  a  trick  of  youth,  and  a  venial  transgression  ; 
as  if  their  youthful  propensity  thereto,  and  the  commonness  there- 
of in  men  of  that  age,  might  be  their  sufficient  apology  and  excuse* 
Therefore  I  shall  shew  you, 

I.  '  The  kinds  and  degrees  of  this  sin*' 

II.  '  The  heinousness  of  it.' 

III.  '  The  danger  of  it.' 

IV.  '  Some  remedies  against  the  same.' 

I.  For  the  '  kinds  and  degrees  of  this  sin,'  it  is  either  contem- 
plative or  practical, 

'  Contemplative  uncleanness  is,  when  the  mind  pleaseth  itself 
with  lascivious  and  wanton  thoughts,  delighting  the  sensual  appe* 


340  The  Young  Maris  Guide, 

tite.'  And  thus  there  may  be  a  world  of  wickedness  in  a  man's 
heart,  though  the  act  of  pollution  be  refrained  ;  there  is  many  a 
whorish  heart,  where  there  have  not  been  whorish  acts ;  and  I 
am  persuaded,  that  the  outward  act  of  fornication  and  adultery 
is  not  more  heinous  among  men,  than  the  lustful  and  unclean 
thoughts  of  the  heart  are  to  God.  An  adulterous  heart,  an  adul- 
terous eye,  an  adulterous  tongue,  are  all  an  abomination  to  the 
Lord. 

Of  practical  uncleanness,  there  are  many  degrees. 

I.  Fornication;  which  is,  when  the  sin  of  uncleanness  is  com* 
mitted  by  single  and  unmarried  persons. 

2»  Adultery  ;  when  both,  or  one  of  the  parties  delinquent,  are 
married  ;  as  the  notation  of  the  word  intimates,  Adidterium  quasi 
ad  alterius  torum,  The  going  to  another's  bed.  And  this  so  much 
the  more  heinous,  it  is  a  wilful  shipwreck  abroad,  when  it  hath  a 
Barbour,  and  safe  remedy  provided  at  home. 

3.  Incest  ,•  which  is  committed  by  persons  that  are  within  the 
prohibited  degrees  of  consanguinity,  or  affinity. 

4.  Polygamy  ;  the  having  of  many  wives  at  once.. 

5.  Rape  or  ravishment ;  which  is  a  violent  deflouring  a  woman, 
who  never  consented  thereunto.  Such  was  Amnon's  sin  in  de- 
flouring  his  sister  Thamar. 

II.  The  heinousness  of  this  sin  appeareth, 

1 .  '  From  the  titles  given  to  it  in  the  scripture.'  The  prophet 
Jeremiah  calls  it  villany,  Jer.  xxix.  23.  '  Because  they  have  com- 
mitted villany  in  Israel ;  and  have  committed  aduhery  with  their 
neighbours'  wives.'  Where  the  latter  branch  is  exegetieal,  shew- 
ing what  that  villany  was,  which  they  committed,  even  adultery 
with  their  neighbours'  wives.  This  sin  is  likewise  termed  lewd- 
ness, Jilthiness,  and  uncleanness  ;  but  most  commonly  it  is  called 
folly,  and  the  actors  fools,  Gen.  xxxvii.  7.   1  Sam,  xiii.  13.  and 

Prov.  vii.  7.  Solomon  called  the  young  fornicator  a  '  simple  one, 
void  of  understanding.'  For,  what  is  greater  folly,  than,  for  the 
satisfying  thy  filthy  lust,  to  cast  thyself  headlong  into  innumera-* 
ble  evils  here,  and  into  innumerable  torments  hereafter! 

2.  *  The  heinousness  of  this  sin  appeareth,  from  the  manifold 
threatenings  in  God's  word  against  it.'  1  Cor,  ix.  9,  10,  '  Be  not 
deceived,  neither  fornicators,  nor  adulterers,  nor  effeminate,  &c. 
shall  inherit  the  kingdom  of  God.'  As  if  he  had  said, '  I  know 
many  of  you  are  apt  to  flatter  yourselves  with  a  conceit,  that  God, 
who  is  the  father  of  mercy,  will  not  be  so  severe,  as  for  this  sin 
{which  is  so  natural)  to  cast  you  into  hell,  or  shut  you  out  of  hea- 
ven: but,  saith  he,  '  Deceive  not  yourselves,  neither  fornicators, 
nor  adulterers,  nor  effeminate,  shall  inherit  the  kingdom  of  God  ;' 
<hat  is,  except  they  truly  repent,  and  leave  off  those  sins.  And, 
Eph.  v.  5.  '  This  ye  know,  that  no  whoremonger,  nor  unclean 
person^  haih  any  inheritance  jn  the  kingdom  of  Christ,  and  of  God. 


The  Young  Man's  Guide,  34 1 

Mortify  therefore  your  members  which  are  upon  the  earth,  forni- 
cation, uncleanness,  inordinate  affection,  evil  concupiscence,  for 
which  things'  sake,  the  wrath  of  God  cometh  upon  the  children 
of  disobedience,'  Col.  iii.  5,  6.  where  the  apostle  assures  us,  that 
men  living  and  continuing  impenitent  in  filthiness  and  uncleanness, 
shall  not  escape  the  wrath  of  God,  whose  wrath  is  a  consuming 
fire  which  shall  burn  to  the  bottom  of  hell.  And,  Heb.  xiii.  4. 
'  Marriage  is  honorable  in  all,  and  the  bed  undefiled  ;  but  whore- 
mongers and  adulterers,  God  will  judge.'  And,  Rev.  xxi.  1. 
it  is  said,  '  Whoremongers  and  adulterers  shall  have  their  part  in 
the  lake  which  burnetii  with  fire  and  brimstone.'  Thus  you  see 
how  sorely  this  sin  is  threatened  in  the  word  of  God. 

3.  '  The  judgments  which  God  hath  executed  upon  men  for 
this  sin  of  uncleanness,  shew  the  heinousness  of  it.'  For  this  sin. 
the  Lord  brought  a  flood  of  water  upon  the  old  world,  Gen.  vi. 
23.  for  this  sin  the  Lord  rained  fire  and  brimstone  upon  Sodom 
and  Gomorrah,  Gen.  xix.  5,  24.  God  saw  it  meet,  that  they  who 
burnt  with  the  fire  of  lust,  should  be  consumed  with  the  fire  of  ven- 
geance. We  read,  this  sin  cut  off  three  and  twenty  thousand  of 
the  Israelites  in  one  day,  1  Cor.  x.  1.  '  Neither  let  us  commit  for- 
nication, as  some  of  them  committed,  and  fell  in  one  day  three 
and  twenty  thousand.'  As  there  is  no  resolved  sinner,  but  God 
follows  him  with  his  judgments,  so  he  follows  whoremongers  and 
adulterers  with  strange  punishments  ;  witness  that  strange  loath- 
some disease  so  common  among  them,  which  was  not  heard  of 
till  these  latter  ages. 

O  young  man!  let  the  many  threatenings  in  God^s  word,  and  the 
various  judgments  he  hath  executed  on  7ohoremongers  and  adulter- 
ers make  thee  afraid,  and  turn  this  filthy  pleasure  into  a  dread 
and  terror,  to  thee.  '  Come  not  near  the  house  of  a  strange  wo- 
man, remember  that  the  dead  are  there,  and  that  her  guests  are  in 
the  depths  of  hell,  '  Prov.  ix.  10. 

4.  '  There  is  no  sin  that  is  so  directly  opposite  to  holiness,  and' 
the  holy  Spirit  of  God,  as  this ;'  nor  any  sin  that  makes  us  so  like 
the  devil,  who  is  often  in  the  Evangelists  called  the  unclean  spirit, 
Mat.  x.  1.  and  xii.  43.  both  because  he  very  much  delighteth  in 
uncleanness ;  and  likewise  rnaketh  it  his  chief  design  to  entice 
and  draw  men  thereunto. 

III.  The  danger  of  this  sin  appears  from  the  sad  effects  an$ 
consequences  of  it,  some  whereof  are  these : 

1.  '  It  bringeth  judgments  on  the  body,  in  destroying  its  health 
and  strength,  filling  it  with  rottenness  :'  it  is  the  seminary  of  many 
incurable  diseases  ;  for  the  flame  of  lust  consumeth  the  vital  mSis- 
ture,  and  the  unnatural  fire  of  burning  concupiscence,  extinguishes 
the  natural  heat,  which  two  are  the  fountain  of  all  strength.  An 
incontinent  person  is  the  sink  of  all  corruption,  a  bag  of  filth  and 
rottenness,  has  more  diseases  attending  him  than  an  hospital ;  for 


342  The  Young  Man's  Guide. 

the  righteous  God  hath  appointed,  that  they  who  sow  to  the  flesh, 
should  of  the  flesh  reap  a  plentiful  harvest  of  corruption. 

2.  '  As  it  causeth  a  corruption  in  a  body,  so  likewise  a  con- 
sumption in  the  goods  and  estate  of  a  man.'  '  Who  keepeth  com- 
pany with'  harlots,  spending  his  substance,'  Prov.  xxvi.  3.  '  Lust 
not  therefore,'  saith  Solomon,  '  after  strange  women  in  thine  heart, 
for  by  means  of  a  whorish  woman,  a  man  is  brought  to  a  piece  of 
bread,'  Prov.  vi.  26.  Thus  it  was  with  the  prodigal,  who  no  soon- 
er fell  into  the  company  of  harlots,  but  presently  consumed  and 
wasted  ail  his  substance,  and  was  reduced  to  such  extreme  poverty, 
that  his  desire  was  but  to  be  a.  fellow-commoner  with  the  swine,  (of 
all  creatures  the  most  nasty  and  filthy)  that  he  might  fill  his  belly 
with  the  husks.  Wantonness  is  usually  accompanied  with  want, 
partly  because  it  is  a  sin  that  brings  the  curse  of  God  upon  a  man's 
estate,  and  partly  because  it  is  many  ways  a  costly  sin,  much  be- 
ing spent  in  feasting  and  revelling,  besides  gifts  and  rewards. 
When  Lais,  that  famous  courtezan  of  Corinth,  asked  Demosthenes 
a  great  sum  of  money  to  lie  with  her  one  night,  he  answered  her 
wisely,  '  That  he  would  not  buy  repentance  at  so  dear  a  rate.' 

3.  '  As  this  sin  bringeth  a  consumption  on  the  body  and  goods, 
so  likewise  doth  it  bring  a  rotten  reputation  on  thy  name,  and  a 
reproach  never  to  be  done  away  :'  for  be  his  proper  name  what  it 
will,  a  whoremaster  will  be  his  common  name,  Prov.  vi.  33.  Whoso 
commitleih  adultery,  lacketh  understanding  $  a  wound  and  dishonour 
shall  he  get,  that  is,  '  He  shall  be  wounded  in  his  name  and  credit, 
and  his  reproach  shall  not  be  wiped  away,  that  is,  the  disgrace 
which  he  hath  brought  upon  himself,  by  his  filthiness  and  unclean- 
ness,  shall  abide  upon  him.  Though  the  wound  may  be  cured  by 
repentance,  and  the  pouring  in  the  precious  balm  of  Christ's  blood, 
yet,  the  scar  in  his  name  and  reputation  will  remain. 

4.  (  It  brings  destruction  to  a  man's  soul,  hurrying  it  into  eter- 
nal torments  in  hell ;  the  fire  of  lust  is  fuel  for  the  fire  of  hell  ; 
He  that  commits  adultery  with  a  woman,  destroys  his  own  soul,  saith 
the  wise  man,  Prov.  i.  22.  that  is,  casts  himself  headlong,  both 
body  and  soul  into  that  lake,  which  burns  with  fire  and  brimstone. 
Sinner,  that  fire  below,  as  hot  as  it  is,  would,  if  it  be  well  consi- 
dered, be  a  cooler  to  this  fire  of  lust.  When  thou  feelest  lust 
burn  within  thee,  then  think  of  everlasting  burning. 

O  young  man,  dost  thou  love  thyself,  or  any  thing  that  thou 
hast  ?  Dost  thou  love  thy  body  ?  abstain  then  from  fornication  and 
uncleanness,  whereby  thou  sinnest  against  thine  own  body,  and 
briefest  a  consumption  and  rottenness  upon  it.  Dost  thou  love 
thy  goods  ?  then  flee  fornication,  which  is  like  to  leave  thee  a 
beggar.  Dost  thou  love  thy  credit  ?  abstain,  for  it  is  a  dishonour- 
■able  sin,  and  will  make  thee  for  one  of  the  fools  in  Israel,-  and 
cause  thy  name  to  rot  and  stink  above  ground.   Lastly,  dost  thou 


The  Young  Man's  Guide.  343 

love  thy  soul  ?  abstain,   for  that  is  carrying  thee  down  to  the 
depth  of  hell. 

IV.  '  For  the  remedies  against  this  sin,'  the  scripture  affords 
many  ;  I  shall  hint  some  of  the  most  principal. 

1 .  '  Resist  those  wanton  and  unclean  thoughts,  which  do  either 
arise  from  thine  own  wicked  heart,  or  are  cast  in  by  Satan  V  Do 
not  revolve  them  in  thy  mind,  nor  suffer  them  to  lodge  within 
thee,  but  with  detestation,  presently  reject  themy  and  cast  them 
away.  If  thou  canst  not  prevent  them  in  their  conception,  let  it 
be  thy  care  to  destroy  them  in  their  birth,  that  so  they  may  prove 
abortive.  If  thou  suffer  them  to  live,  they  will  receive  growth 
and  strength  to  utter  perdition.  Who  having  fire  cast  into  his 
bosom,  will  not  so  soon  as  he  discerneth  it,  cast  it  out  ?  Quendi 
these  sparks  at  their  first  kindling,  lest  they  break  out  into  such  a 
flame,  which  will  not  be  quenched. 

2.  '  Be  very  watchful,  as  over  thy  outward  senses,  so  especially 
over  thine  eyes,  which  are  the  doors  and  windows  of  thy  soul,  to 
let  in  lust.'  Hereupon  Job,  though  an  holy  man,  and  in  years, 
durst  not  trust  his  eyes  without  a  guard,  but  engaged  himself  by 
solemn  promise  and  covenant,  not  to  stand  gazing  on  the  beauty 
of  a  woman,  Job  xxxi.  1 .  Alexander  refused  so  much  as  to  see 
Darius's  wife,  a  lady  of  incomparable  beauty,  fearing  lest  he,  who 
had  conquered  the  husband,  should  be  overcome  by  the  wife. 
Upon  this  ground  it  seems  Zeleucus  imposed  a  law  upon  the  Lo- 
crenses,  that  the  adulterer's  eye  should  be  pulled  out ;  because. 
sin  entered  in  at  those  casements,  therefore  he  would  stop  up  the 
windows. 

Hearken,  O  young  man,  hearken  to  the  advice  which  we  find, 
Eccles.  viii.  9.  '  Turn  away  thine  eyes  from  beholding  a  beau- 
tiful woman  ;  and  look  not  upon  another's  beauty,  for  many  have 
thereby  perished.' 

3.  '  Possess  thy  soul  with  a  serious  consideration  of  God's  all- 
seeing  presence  about  thee,  wheresoever  thou  art :'  It  is  the  very 
argument  which  Solomon  useth  to  dissuade  the  wanton  young  man 
from  his  filthy  course  of  life,  Prov.  v.  21.  '  Why  wilt  thou,  my 
son,  be  ravished  with  a  strange  woman,  and  embrace  the  bosom 
of  a  stranger  ?  for  the  ways  of  man  are  before  the  eyes  of  the 
Lord  ;  and  he  ponders  all  his  goings :  Though  the  unclean  per- 
son commits  this  sin  never  so  secretly,  that  will  avail  him  little. 
It  was  the  fear  of  God  arising  from  the  consideration  of  his  all- 
seeing  presence,  that  kept  Joseph  from  hearkening  to  the  adulte- 
rous solicitation  of  his  mistress,  How  can  /,  saith  he,  do  this  great1 
wickedness,  and  sin  against,  God  ?  Gen.  xxxix.  9.  Art  thou  out  of 
fear  of  being  espied  or  discovered  by  the  eye  of  man,  yet,  consider 
the  all-seeing  eye  of  God  is  upon  thee. 

4.  '  Shun  all  means,  occasions,  and  provocations  unto  lust  and 
trnGleannesg.'  He  that  will  shun  any  sin,  must  avoid  the  occasions 


344  The  foung  Mail's  Guide* 

thereof,  else  he  will  tempt  God  to  give  him  up  thereunto.     The 
occasions  and  provocations  of  lust  are  divers. 

1.  '  Fulness  of  bread  and  drink,  eating  to  gluttony,  and  drink- 
ing to  drunkenness.'  As  temperance  is  the  best  preserver  of  chas* 
tity  ;  so  intemperance  in  eating  and  drinking  is  the  nurse  of  un- 
cleanness,  the  oil  wherewith  the  flame  of  it  is  kindled  and  increa- 
sed, Jer.  v.  7,  8.  '  They  were  as  fed  horses  in  the  morning,  every 
one  neighed  after  his  neighbour's  wife :'  implying,  That  when 
men  are  fed  to  the  full,  like  pampered  horses,  they  will  neigh  after 
their  neighbour's  wives  :  But  take  away  the  fuel,  and  the  fire  of  lust 
will  soon  go  out.  Whereupon  Lycurgus,  to  prevent  all  filthiness 
and  uncleanness  in  Sparta,  prohibited  all  feasts  and  banquetings 
by  the  law ;  for  he  knew,  that  gluttony  and  drunkenness  were 
the  mothers  of  wantonness  and  voluptuousness. 

2.  '  Filthy  and  obscene  talk,  is  another  occasion  and  incentive 
of  Just.'  For,  as  the  apostle  speaketh,  1  Cor.  xv.  23.  Evil  com-' 
munications  corrupt  good  manners.  Many,  I  know  take  too  much 
liberty  to  themselves  herein,  and  make  nothing  of  it,  but  do  flat- 
ter themselves  with  a  conceit  of  the  purity  of  their  hearts  :  but  let 
such  know,  that  filthy  and  unclean  words,  do  argue  filthy  and 
unclean  minds  ;  obscene  words  being  but  the  excrements  and  over- 
flowings of  a  carnal  and  corrupt  heart  5  for  out  of  the  abundance 
of  the  heart  the  mouth  speaketh.  Thy  stinking  breath  smells  of  a 
foul  stomach. 

3.  '  Lascivious  pictures,  wherewith  too  many  do  adorn,  or  ra- 
ther disgrace  their  houses  :'  For  what  are  they  indeed  but  dumb 
orators  to  persuade  to  lust,  and  lively  precedents,  out  of  which  a 
wanton  heart  will  easily  take  out  a  pattern  of  uncleanness,  for  its 
own  imitation.  They  are  worse  than  obscene  words,  because  they 
vanish  and  are  gone ;  whereas  lascivious  pictures  do  abide  and 
infect  many,  one  after  another  :  for  it  is  found  by  experience,  that 
'ioanton  objects  do  engender  zvanton  fancies  and  imaginations,  which 
tend  to  filthy  and  unclean  actions.  Beware  therefore,  O  young 
man,  of  gazing  on  lascivious  pictures ;  rather  turn  away  thine  eyes 
from  beholding  enticing  and  bewitching  vanities. 

4.  '  Stage-plays  :'  Many  of  which  ore  stuffed  with  filthy  and 
ebscene  speeches,  and  set  forth  with  many  lascivious  gestures,  by 
which  they  are  very  apt  to  infect  the  mind  with  effeminate  lust, 
and  dispose  thy  heart  for  unclean  and  filthy  actions.  The  stage 
is  a  decoy  for  the  stews. 

5.  '  Undecent  and  gayish  attire.'  Men  and  women's  strange 
apparel  doth  oft  stir  up  lust,  both  in  themselves  and  others  5  cspe* 
cially  when  such  parts  as  ought  to  be  covered,  are  left  naked.  In 
Prov.  vii.  10.  a  strumpet  is  set  forth  to  allure  others  by  her  appar- 
el. iEsop  said  wittingly  to  a  gallant  wantonly  attired,  '  That  if 
fee  did  it  to  please  men,  he  was  but  a  fool,  for  no  wise  man  would 


1  he  Young;  Man?s  Guide*  34i» 


"i> 


count  the  better  of  him  :  and  if  he  did  it  to  please  women,  he  was 
a  knave  and  meant  unchastely.' 

Tnese  are  Ordinary  occasions  of  lust,  and  provocations  there* 
unto,  which  ought  carefully  to  be  shunned  and  avoided. 

6.  '  Another  remedy  against  fleshly  lusts,  is  to  busy  thyself  di- 
ligently in  thy  calling.'  By  this  means  the  body  of  man  is  exercis- 
ed, and  his  mind  employed,  and  so  kept  from  idleness,  which  is  a 
great  cause  of  lust.  Idleness  is  noted  to  be  one  of  the  causes  of  So- 
dom's uncleanness,  Ezek.  xvi.  49.  This  is  also  noted  to  be  the 
cause  of  David's  committing  adultery,  2  Sam.  xi.  1,  3,  4.  When 
men  are  idle,  they  have  no  business  but  to  sin  :  but  when  men  are 
busy  in  their  calling,  then  they  have  no  leisure  to  sin. 

7.  '  Flee  unto  God,  by  earnest  and  hearty  prayer  for  power 
and  strength  against  the  power  of  thy  lust  and  corruptions.'  Beg 
of  him  that  he  would  be  pleased  to  cast  the  unclean  spirit  out  of 
thee  and  endue  thee  with  his  holy  Spirit,  which  may  enable  thee 
to  fight  against  the  inordinate  affections  and  evil  concupiscence. 
This  was  the  remedy  which  St.  Paul  used  in  this  very  case,  when 
he  felt  the  thorn  in  his  flesh,  which  some  divines  interpret  to  be 
lustful  motions  stirring  in  him  :  For  this,  saith  he,  /  besought  the 
Lord  thrice,  2  Cor.  xii.  8.  And  though  he  was  not  thereupon 
wholly  delivered  from  them,  yet,  he  found  grace  sufficient  for  his 
support,  so  that  he  was  not  overcome  by  them. 

8.  '  If  these  means  prevail  not,  use  the  benefit  of  lawful  mar- 
riage.' To  avoid  fornication,  let  every  man  have  his  own  zcife;  and 
let  every  woman  have  her  own  husband,  1  Cor.  vii.  2.  and  verse  9. 
'  Such  as  cannot  contain  themselves,  let  them  marry ;  for  it  is  bet- 
ter to  marry  than  to  burn.'  Many  there  are  who  give  Satan  too 
great  advantage  against  themselves,  by  neglecting  this  remedy  of 
marriage.  The  Pope's  forbidding  priests  to  marry,  though  they 
have  not  the  gift  of  contingency,  have  been  the  cause  of  most  abo- 
minable uncleanness  amongst  them. 


CHAP.  XV. 

Of  profane  and  rash  Swearing,  which  is  another  Vice  whereunlo 
young  Men  are  addicted. 

c  ANOTHER  vice  whereunto  young  men  are  addicted,  is  pro- 
fane and  rash  swearing,'  which  our  Saviour  expressly  forbid- 
deth,  Mat.  v.  24.  Swear  not  at  all :  that  is,  Not  in  your  ordinary 
communication  ;  '  but  let  your  communication  be  yea,  yea  ;  nay, 
nay ;  for  whatsoever  is  more  than  these,  cometh  of  evil ;'  that  is, 
The  devil,  that  evil  one,  verse  37. 

This  vain  swearing  is  a  vice  which  ill  becomes  any,  much  les* 

44 


34ft  The  Young  Man's  Guide, 


* 


those  who  make  a  profession  of  Christianity  ;  for  a  Christian's 
speech  ought  to  be  seasoned  with  grace,  and  not  with  profane 
oaths ;  it  should  be  savoury,  ministering  grace  to  the  hearers,  and 
not  unsavoury,  ministering  nothing  but  sin  and  scandal. 

Swearing  in  our  ordinary  discourse,  is  an  undoubted  evidence 
of  the  profane  person,  who  makes  no  conscience  of  any  sin  :  Forr 
what  sin  will  he  forbear,  who  will  not  forbear  this  unprofitable 
sin  of  swearing  ?  whereas,  other  sins  have  their  several  baits  and 
temptations  to  allure  men  thereunto  5.  some  the  bait  of  profit,  some 
of  honour,  some  of  pleasure;  this  sin  of  swearing  hath  neither  of 
them ;  it  brings  no  profit  at  all,  but  great  loss,  even  the  loss  of 
God's  favour,  and  the  loss  of  a  good  conscience  ;  neither  doth  it 
yield  any  pleasure  and  delight,  unless  a.  man  should  (like  the  de- 
vil himself)  take  a  hellish  pleasure  in  acting  sin  and  wickedness- 
And  what  credit  doth  it  procure,  unless  among  such  debauched 
ones,  whose  applause  is  a  reproach  ;  therefore  I  may  with  con- 
fidence affirm,  '  That  he  who  maketh  no  conscience  of  swearing, 
which  has  no  worldly  advantage  to  induce  him  thereto,  will  make 
less  conscience  of  other  sins  that  have  strong  temptation,  and  feed 
the  sinner  with  expectation  of  advantage  from  them.' 

0  young  man  I  let  me  prevail  with  thee  deeply  to  abhor,  and 
Watch  diligently  against  this  wicked  and  most  unreasonable  prac- 
tice. Remember  the  account  thou  must  make  at  the  dreadful  day ; 
an  account  must  be  given  of  every  idle  word,  much  more  of  every 
~*ain  and  bloody  oath.  If  they  shall  not  escape  unpunished,  who- 
have  spoken  icily  and  vainly,  how  fearful  shall  their  condemnation 
be,  who  in  their  ordinary  discourse,  have  most  impiously  and  pro- 
fanely abused  the  name  of  the  most  great  and  holy  God  I 

1  I  know  there  are  several  vain  excuses  common  in  the  mouths 
of  men  for  this  sin  :  which,  if  they  be  weighed  in  the  balance  of 
the  sanctuary,  will  be  found  very  light.7 

1.  Some  excuse  themselves,  '  They  use  only  small  and  little 
oaths,  as  faith  and  troth,  forbearing  great  oaths,  as,  to  swear  by 
the  name  of  God,  &lc. 

Ans.  I .  '  Little  oaths  are  sins  :'  Our  Saviour  hath  expressly  for- 
bidden all  kinds  of  oaths,  saying,  Swear  not  at  all,  Mat.  v.  13. 
Suppose  that  to  swear  by  faith  and  troth  be  not  so  heinous  a  sin, 
as  UKSwear  by  the  name  of  God,  yet,  it  is  a  sin,  seeing  Christ  him- 
self hath  forbidden  and  condemned  it. 

2.  '  Little  oaths  are  great  sins.'  God  will  not  hold  such  guilt- 
less.    To  be  held  guilty  before  God,  notes  two  things. 

1 .  '  To  be  under  a  merit  of  everlasting  wrath.'  By  thy  little 
oaths,  thou  deservest  the  wrath  of  the  great  God. 

2.  '  Guilt  notes  an  obligation  to  wrrath.'  These  oaths  are  bonds, 
Tby  which  thou  art  bound  over  to  the  judgment  of  the  great  day; 
and  when  there  it  shall  be  demanded,  Guilty,  or  Not  guilty  ? 
These  only  will  prove  thee  guilty. 


The  Young  Man's  Guide.  "50 

3.  ' Little  oaths  are  leading  sins.'  As  he  that  accustoms  Vim- 
self  to  pilfer  small  things,  by  the  judgment  of  God,  will  at  length 
fall  to  steal  greater  things,  from  a  pin  to  a  penny,  from  that  to  a 
pound.  So  he  that  accustoms  himself  to  these  smaller  oaths,  by 
the  just  judgment  of  God,  will  at  length  fall  to  swear  most  horrid 
and  hellish  oaths,  and  stick  at  none. 

-II.  Some  excuse  themselves  by  saying,  '  They  shall  not  be  be- 
lieved except  they  swear ;'  and  second  their  words  with  an  oath. 

Ans.  '  Thou  wilt  be  rather  less  believed  for  thine  oath.1  Cer- 
tainly every  honest  man  will  be  jealous  and  suspicious  of  the  truth 
of  that  man's  words,  who  hath  seconded  them  with  an  oath,  be- 
cause he  who  maketh  no  conscience  of  an  oath, -will  make  as  little 
conscience  of  a  lie  ;  he  that  maketh  no  conscience  of  dishonouring- 
God  by  taking  his  name  in  vain,  will  make  little  conscience  of 
deceiving  his  neighbour,  by  telling  him  a  lie. 

III.  Some  alledge,  '  that  oaths  are  a  grace  to  their  speech.' 
Ans.  1.  '  Just  such  a  grace  as  a  blister,  or  a  carbuncle  is  to  the 

face.' 

2.  '  That  grace  or  credit  is  dear  bought,  that  is  gained  by 
pawning  their  souls  to  the  devil.' 

IV.  Some  excuse  themselves  by  saying,  '  They  utterly  detest 
swearing?  but  they  have  so  long  accustomed  themselves  thereto, 
they  know  not  how  to  leave  it. 

Ans.  '  In  pleading  long  custom  thou  dost  not  at  all  excuse,  but 
(he  more  accuse  thyself;"5  for  it -is  as  if  the  thief  should  plead  at 
the  bar,  that  he  had  been  so  long  accustomed  to  pilfering  and 
stealing,  that  he  could  not  now  leave  it :  Would  the  judge  take 
this  excuse  for  good,  or  rather  the  sooner  condemn  him,  as  most 
justly  deserving  to  be  hanged  ?  If  custom  will  not  excuse  the  thief 
for  .his  stealing,  or  the  adulterer  for  his  whoring,  How  shall  it  ex- 
cuse the  swearer  for  his  swearing  ?  For  every  sin,  by  how  much 
the  more  common  and  customary,  by  so  much  the  more  heinous 
and  detestable.  If  once  to  swear  vainly  be  a  sin,  then  is  customary 
swearing  a  crying  sin,  and  must  needs  incur  the  higher  condem- 
nation.    Know  therefore, 

1.  '  That  an  evil  custom  is  better  broke  than  kept.' 

2.  '  Such  an  evil  custom  as  this,  though  it  be  hard,  yet  it  is 
necessary  to  be  broken  :'  Say  not  any  more,  Thou  canst  not  lea  .  ts 
it ;  thou  must  leave  it,  or  die  ;  thou  must  break  this  custom,  or  it 
will  break  thy  back,  and  undo  thee  for  ever. 

To  help  such  as  have  long  accustomed  themselves  to  swearing 
in  their  ordinary  discourse  ;  I  shall  give  these  few  directions. 

1 .  '  Believe  thy  present  condition  to  be  very  sad  and  dangerous, 
so  long  as  thou  livest  in  this  sin.'  What  hope  of  salvation  canst 
thou  have,  without  true  and  unfeigned  repentance  ? 

2.  •  Keep  a  narrow  watch  over  thy  tongue,  that  thou  mayest 
»?ot  offend,  in  this  kind  any  more.'     And  if  thou  hast  been  so  long 


848  The  Young  Marts  Guide. 

accustomed  to  it,  that  thou  even  despairest  of  leaving  it  off  at 
once,  labour  to  leave  it  by  degrees  ;  resolve,  whatsoever  occasion 
is  offered,  to  keep  a  narrow  watch  over  thy  tongue ;  thus  (with 
the  assistance  of  God's  grace)  thou  wilt  not  swear  for  the  space 
of  a  whole  day.  And  when  thou  hast  got  so  far  the  victory  over 
thy  former  evil  custom,  then  take  a  longer  and  longer  time  ;  and 
so  at  length,  by  the  assistance  of  God's  grace,  thou  wilt  quite  for- 
get thy  old  and  wicked  custom. 

3.  '  Break  this  old  and  wicked  custom,  by  taking  up  a  new  and 
better.'  Accustom  thyself  to  serious  and  savoury  discourses  : 
let  thy  speech  be  full  of  grace,  and  then  it  will  be  empty  of  oaths. 

4.  '  Seriously  lay  to  heart  those  judgments  that  from  time  to 
time  have  been  executed  on  swearers,  which  have  been  many  and 
grievous ;'  some  dying  with  flaming  heat  in  their  moutiis,  as 
though  the  fire  of  hell  were  there  already  kindled ;  others  dying 
with  swollen  tongues,  and  distorted  mouths,  God  shewing  the 
foulness  of  their  sin  by  the  strangeness  of  the  punishment. 

I  have  read  of  a  young  man,  who  was  a  common  swearer,  upon 
a  very  light  occasion  taking  the  name  of  God  in  vain,  which  so 
far  provoked  the  Lord  against  him,  that  he  sent  such  a  canker  in- 
to his  mouth,  as  eat  out  his  tongue,  the  very  instrument  wherewith 
he  had  so  abused  the  name  of  God.  1  have  likewise  met  in  au- 
thors, a  relation  of  a  young  gentleman  of  Cornwal,  who  being  in 
the  company  of  other  gentlemen,  swore  most  dreadfully;  for  which 
being  reproved  by  some  in  company,  he  swore  more  and  more. 
At  length  as  they  were  going  over  a  bridge  in  their  journey,  which 
went  over  an  arm  of  the  sea,  this  swearer  so  spurred  his  horse, 
as  he  sprang  clear  over  the  bridge  with  the  man  on  his  back,  who 
as  he  was  going,  cried,  '  Horse  and  man,  and  all  to  the  devil.' 

Such  remarks  of  the  divine  vengeance  thou  mayest  fall  under 
here  ;  but  O  what  remains  to  be  looked  for  hereafter !  these  oaths, 
which  now  vanish  with  the  speaking,  and  fly  into  wind,  will  ajjl 
meet  thee  in  the  belly  of  hell ;  and  there  those  darts  which  thou 
hast  thrown  up  against  heaven,  will  all  be  fired,  and  stick  in  thy 
heart  forever.  O  young  man!  consider  therefore,  what  folly 
and  madness  k  is  for  thee  to  hazard  thy  body,  and  expose  thy 
soul  ('which  is  of  more  worth  to  thee  than  ten  thousand  worlds7) 
to  the  suffering  of  all  these  fearful  punishments,  both  in  this  life, 
and  in  the  life  to  come,  for  just  nothing,  for  a  vain  and  unprofitable 
sin,  which  bringeth  good  neither  to  the  soul  nor  body  ! 


The  Young  Man's  Guide.  3 49 

CHAP.  XVI. 

Of  Lying,  another  Vice  whereto  young  Men  are  addicted. 

V.  ANOTHER  vice  whereunto  young  men  are  addicted,  is 
Lying,  which  doth  usually  accompany  Swearing  ;  therefore,  Hos, 
iv.  2.  we  find  swearing  and  lying  yoked  together.  Common  swear- 
ers, I  know,  do  ordinarily  twit  those  who  make  conscience  of  an 
oath,  that  though  they  will  not  swear,  yet  they  can  lie.  But  sure 
we  are,  that  they  who  make  no  conscience  of  an  oath,  will  make 
less  conscience  of  a  lie ;  they  who  make  no  bones  of  dishonour- 
ing God  by  taking  his  name  in  vain,  will  make  no  bones  of  de- 
ceiving their  neighbour  by  a  lie. 

In  the  opening  of  this  vice,  I  shall  shew  you, 

I.  '  What  a  lie  is.' 

II.  '  What  be  the  kinds  and  sorts  of  lying.' 

III.  t  The  greatness  and  heinousness  of  this  sin.' 

IV.  '  Some  motives  and  arguments  against  it.' 

I.  For  the  first,  '  A  lie  is  a  deceitful  expression  of  one's  mind 
against  his  mind :  or,  it  is  a  speaking  an  untruth  wittingly  and 
willingly,  with  a  purpose  to  deceive.' 

II.  For  the  sorts  or  kinds  of  lies,  they  are  commonly  three,  viz, 
an  officious,  a  sporting,  and  a  pernicious  lie.  An  officious  lie,  is 
that  which  is  intended  to  prevent  some  danger,  or  procure  some 
good,  either  to  ourselves  or  neighbour.  Many  of  these  are- 
mentioned  in  scripture,  as  the  midwives  of  Egypt's  lie,  Exod.  xix. 
14.  Rahab's  lie,  Josh.  ii.  4.  Michal's  lie,  1  Sam.  xix.  14.  A 
sporting  lie,  or  a  lie  in  jest,  is  that  which  is  made  merely  to  make 
one.merry,  to  pass  away  time,  &c.  such  as  old  wives'  tales  of  Ro- 
bin Hood,  Fortunatus,  and  the  like.  A  pernicious  lie,  is  that 
which  is  made  for  some  evil,  hurtful,  and  dangerous  intent  against 
our  neighbour. 

Q.  Are  all  these  kinds  of  lies  sinful? 
A.  Yes. 

1.  For  the  last,  none  can  doubt,  it  is  a  sin  against  truth  in  the 
general  nature  of  it ;  and  a  sin  against  love  and  mercy  in  the  end, 
and  intent  thereof. 

2.  For  the  second,  namely,  a  sporting  lie,  no  great  doubt  is 
made  ;  for  to  say  the  least  of  it,  besides  that  it  is  a  sin  against  truth ; 
it  is  also  an  unwarrantable  and  an  idle  mis-spending  of  precious 
time,  which  ought  rather  to  be  redeemed.  \ 

3.  For  the  third,  namely,  an  officious  lie  ;  though  some  doubt 
thereof;  yet  it  appears  to  be  sinful  and  unlawful. 

1 .  The  scripture  makes  no  difference  or  distinction  of  a  lie  when 
it  condemns  it ;  but  indefinitely  and  generally  forbids  and  con- 
demns all  manner  of  lying  ;  therefore  the  officious  lie  is  a  sin. 


35©  The  Young  Maris  Guide. 

2.  That  which  is  committed  against  God,  though  it  make  never 
so  much  for  a  man,  is  sin  :  but  every  lie  is  committed  against  him  j 
for  in  every  thing  we  do,  we  have  to  deal  with  God,  and  must 
approve  all  our  actions  to  him  ;  therefore,  before  him  to  say  any 
thing  with  our  tongue,  which  in  our  consciences  we  know  to  be 
otherwise,  is  a  sin  against  God,  who  is  a  God  of  truth. 

3.  Men  may  not  lie  for  God,  much  less  for  a  man,  Isa.  lxi.  8. 
1 1  hate  robbery  for  burnt-offering  ;■'  and  he  that  hates  to  be  serv- 
ed by  theft,  does  as  much  hate  to  be  served  by  a  lie. 

Obj.  Many  saints  and  holy  servants  of  God  have  used  this  offi- 
cious lie,  as  Rebecca  and  Jacob  ;  Gen.  xxvii.  13,  19.  Abraham, 
Gen.  xx.  2. 

Jhyi.  '  The  best  have  their  sins,  and  we  are  to  follow  their  vir- 
tues, and  to  fear  their  faults  :  their  faults  were  never  recorded 
for  our  imitation,  but  for  our  caution.5 

Obj.  Yea,  but  God  commended  and  rewarded  many  for  th-eir 
officious  lies. 

Answ.  i  It  is  not  so,  God  never  commended  nor  rewarded  any 
for  their  lies  ;'  indeed  many  did  excellent  works  by  this  means 
(which  yet  had  been  better  had  they  not  used  a  lie)  as  Rahab,  the 
Egyptian  midwives,  and  others.  In  their  works  they  gave  great 
testimony  of  their  faith,  though  in  their  lie  of  frailty.  Now  it  was 
their  faith  which  commanded,  and  the  things  they  did  ;  not  the 
manner  of  doing  -them,  for  therein  they  failed,  and  God  was  mer- 
ciful to  them. 

So  much  for  the  several  kinds  of  lies. 

III.  For  the  third  particular,  namely,  '  the  greatness  and  hei- 
nousness  of  this  sin  of  lyings'  Surely,  of  sins  that  are  lightly  ac- 
counted of  in  this  world,  and  commonly  committed,  it  is  one  of  the 
most  heinous. 

Which  appeareth,  1 .  '  In  -that  it  is  so  full  of  infamy,  that  such 
as  make  no-conscience  of  sin,  cannot  endure  to  be  charged  with 
a  lie.' 

2.  '  It  tends  to  the  utter  overthrow  of  human  society.'  For 
what  comfortable  society  or  commerce  can  there  be,  where  men 
regard  not  what  they  say  ?  How  shall  a  man  know  what  to  look 
for,  or  what  to  trust  to,  unless  men  'speak  the  truth  one  to  an* 
other  ?'  He  that  uses  to  lie,  how  can  he  be  believed  when  he  speaks 
true  ? 

3.  '  Liars  in  scripture  are  reckoned  among  murderers,  idola- 
ters, and  other  heinous  sinners,  whose  lot  and  portion,  without  true 
and  unfeigned  repentance,  will  be  hell-fire  to  all  eternity,'  Rev. 
xxi.  8.  '  But  the  fearful,  and  unbelievers,  and  murderers,  and 
whoremongers,  and  sorcerers,  and  idolaters,  and  all  liars,  shali 
have  their  part  in  the  lake  which  burnetii  with  fire  and  brimstone.' 

4*  '  The  heinousness  of  lying  appeareth,  in  that  it  is  a  sin  against 
knowledge  and  conscience*'     It  cannot  be  committed  ignorafltly. 


The  Young  Man's  Guide.  331 

Wit  with  knowledge,  consequently  against  conscience,  if  ft  be  not 
past  feeling. 

5.  '  The  heinousness  of  lying  appears,  in  that  it  is  ordinarily  an 
aggravation  of  other  sins.'  It  is  often  made  use  of  as  a  covering 
for  sin  :  when  men  are  faulty,  a  lie  must  be  contrived  to  conceai 
the  matter ;  '  Thy  servant  went  no  whither,'  saith  Gehazi,  when 
he  had  been  taking  a  bribe  :  Let  his  leprosy  speak  what  advan- 
tage his  lie  got  him  ; 

'  Dare  to  be  true,  nothing  can  need  a  lie, 

4  A  fault  that  needs  it  most,  grows  two  thereby.' 

Herbert's  Divine  Poem. 

O  young  men,  I  appeal  to  your  consciences,  whether  you  have 
not  many  ways  made  yourselves  guilty  of  this  most  heinous  and 
odious  sin  of  lying,  but  especially  in  your  buying,  selling,  and  tra- 
ding. Have  you  not  oft-times  said  in  selling  your  commodities, 
1  It  is  good,  yea,  very  good,  and  no  better  to  be  had  for  money  f 
when  you  knew  it  was  naught  ?  Have  you  not  often  said^  '  That 
such  a  commodity  stood  you  so  much,'  when  indeed  it  cost  you  far 
less  ?  and,  '  That  you  were  offered  such  and  such  a  price  for  the. 
same,'  when  in  truth  it  w$s  not  so  ? 

IV.  Motives  or  arguments  against  the  sin  of  lying. 

1.  '  It  is  as  expressly  against  the  letter  of  the  lawr,  as  any  other 
-sin.'  Read,  Lev.  xix.  11.  ;  Ye  shall  not  steals  neither  deal  falsely, 
neither  lie  one  to  another.'  And,  Col.  ii.  3,  '  Lie  not  one  to 
another,' 

2  '  Lying  is  a  mark  of  the  devil's  children,'  John  viii.  44.  '  Ye 
are  of  your  father  the  devil — he  abode  not  in  the  truth,  because 
there  was  no  truth  in  him  ;  when  he  speaketh  a  lie,  he  speaketh. 
of  his  own,  for  he  is  a  liar,  and  the  father  of  it.'  God  is  a  God  of 
truth,  and  his  children  are  '  Children  that  will  not  lie.'  Isa.  lxiii^ 
8.  Satan  is  said,  Acts.  v.  3.  to  fill  the  heart  to  lie  :  '  Why  hath  Sa- 
tan filled  thine  heart  to  lie  to  the  Holy  Ghost  ?' 

Speak,  liar,  when  thou  speakest  a  lie,  whose  language  is  this  ? 
it  is  the  deviPs  mother- tongue  :  whenever  thou  hast  a  lie  in  thy 
mouth,  it  is  a  sign  the  devil  is  in  thine  heart.  But  whose  child 
art  thou  the  while  ?  None  of  God's,  he  is  the  God  of  truth.  It 
is  sure,  thou  art  the  devil's  child,  '  for  he  is  a  liar,  and  the  father 
of  it.'  O  friend  !  is  it  nothing  to  be  the  devil's  child,  and  to  have 
thine  own  tongue  proclaiming  of  it  ?  It  will  not  be  long,  if  thou 
use  this  trade,  ere  thou  be  carried  down  to  thy  father's  house,  the 
place  of  liars,  Rev.  xxi.  8. 

3.  Consider  the  reward  of  a  liar,  even  among  men,  who  is  not 
to  be  believed  when  he  speaks  the  truth.  Common  experience 
shews,  that  one  being  once  found  in  a  lie,  is  hardly  after  believed; 
but  is  scorned,  as  a  man  of  no  credit. 

44  '  As  this  sin  is  hateful  in  itself  to  God,  so  it  makes  the  prac* 


352  The  Young  Man's  Guide* 

tisers  thereof  odious  and  abominable  to  him,'  Prov.  vi.  16* 
1  These  things  doth  the  Lord  hate,  yea,  they  are  abomination  to 
him,  a  proud  look,  a  lying  tongue,'  &c.  Though  God  hates  and 
abhors  all  sin,  yet  some  are  more  abominable  to  him  than  others, 
among  which  lying  is  one,  Prov*  xii.  22.  '  Lying  lips  are  an  abo- 
mination to  the  Lord.' 

O  young  men,  how  should  the  consideration  of  these  things  ef- 
fectually prevail  with  you,  to  keep  a  strict  watch  over  yourselves, 
that  you  break  not  forth  into  this  sin  of  lying!  but,  as  the  apostle 
exhorteth,  Eph.  iv.  25.  '  Putting  away  lying,  speak  every  man 
truth  with  his  neighbour.' 

Obj.  Some  object  and  say,  There  is  no  living,  or  at  least  not 
thriving,  without  lying.  To  tie  ourselves  always  to  speak  the 
truth,  must  needs  be  a  great  hindrance  to  our  profit. 

Ans.  '  That  profit  thou  gettest  by  lying,  will  be  little  profitable 
unto  thee  ;'  for  thereby  thou  sellest  thy  soul  to  the  devil ;  and  that 
is  a  miserable  bargain,  where  the  soul  is  given  in  to  boot  for  some 
trifling  gain,  which  cannot  be  ransomed  with  the  whole  world. 
Men  commonly  think  that  gain  is  sweet,  and  comes  easily  in,  that 
is  gotten  by  lying  ;  but  alas  !  what  sweetness  or  comfort  can  there 
he  in  that  gain,  that  brings  God's  curse  with  it  ?  Will  thy  gain, 
(if  it  were  the  gaining  of  the  whole  world)  be  able  to  countervail 
the  loss  of  God's  favour,  and  thine  own  salvation  ? 

O  young  man !  think  of  these  things,  and  whatever  thy  trade 
be,  have  nothing  to  do  with  the  trade  of  lying.  Now,  that  thou 
art  setting  up  thy  trade,  let  not  lying  (which  has  a  great  stock  go- 
ing in  almost  every  trade)  have  any  thing  in  thine.  Resolve  to  be 
true  and  honest ;  content  thyself  with  righteous  gains.  But  if  thou 
wilt  yet  be  a  liar,  never  henceforth  count,  that  God,  but  the  de- 
vil, is  thy  father ;  and  know,  that  though  thou  lie  unto  a  man,  yet 
God  will  not  lie  unto  thee ;  he  that  is  true  in  his  promise,  will  be 
true  in  his  threatenings.  God  hath  said,  '  Liars  shall  be  shut  out 
of  the  kingdom,  and  shut  up  in  the  lake  of  fire :'  God  will  not  lie 
unto  thee.  ]f  this  be  thy  practice,  hell  will  be  thy  place  and 
portion,  as  sure  as  God  is  true. 

*^^®<*e»- 

CHAP.  XVII. 

Of  Back-biting  or  Tale-bearing,  which  is  another  Vice  whereunto 
young  Men  are  addicted. 

VI.  ANOTHER  sin  whereunto  Youth  is  subject,  is  back- 
biting or  tale-bearing,  which  is,  '  a  malicious  defaming  of  a  man 
behind  his  back,  an  uncharitable  blazing  abroad  his  failings  and 
infirmities.'  This  we  find  expresly  forbidden  by  God  in  his  word.. 


The  Young  Maris  Guide*.  S5S 

Lev.  xix.  16.  'Thou  shaltnot  go  up  and  down  as  a  tale-bearer 
among  thy  people,'  publishing  those  faults  of  theirs  which  ought 
rather  to  be  concealed.  The  word  in  the  original,  signifies  a 
walking  about  with  tales,  as  it  were  a  pedlar  with  wares  ;  for,  as 
the  pedlar,  having  gathered  up  several  wares  from  several  per- 
sons, carries  them  up  and  down  from  one  place  to  another,  and  is 
ready  to  open  his  pack  in  every  place  where  he  comes,  in  like 
manner,  back-biters  and  tale-bearers  having  gathered  up  an  evil 
pack,  the  rags  and  scabs,  the  sores  and  faults  of  God's  people 
from  several  persons,  carry  them  up  and  down  from  house  to 
house,  and  there  uncover  and  vend  them,  not  taking  any  notice 
the  mean  while  of  their  virtues  and  good  deeds,  though  they  are 
far  more  than  their  failings.  In  which  respect,  they  may  not  un- 
fitly be  resembled  to  the  beetle  or  horse-jiy  which,  when  it  flieth 
into  a  field  full  of  sweet  flowers,  if  there  be  but  a  litlle  filthy  dung 
in  it,  will  be  sure  to  light  upon  that,  passing  over  the  sweet  flow- 
ers. Thus  is  the  tale-bearer  apt  to  pass  by  all  the  good  things  that 
are  in  professors  ;  but  their  slips  and  infirmities  he  gladly  ob- 
serves, and  with  delight  can  speak  of  them :  but,  as  our  Saviour 
speaketh,  Mat.  vii.  3.  '  Why  beholdest  thou  the  mote  that  is  in 
thy  brother's  eye  ?'  Why  art  thou  so  curious  an  observer  of  his 
small  infirmities  ?  Think  on  thine  own  beam,  the  greater  evils 
which  thou  mayest  find  in  thyself,  and  this  would  silence  thy 
reproach  of  thy  brother. 

Surely,  if  the  Lord  should  narrowly  pry  into  all  the  faults  of 
his  servants,  as  you  who  are  fellow-servants  do  into  the  infirmities 
of  one  another,  who  were  able  to  abide  it  ?  And  should  we  pry 
into,  and  so  freely  publish  our  own  naughtiness,  the  pride,  the 
follies,  thefrowardness  of  our  own  hearts,  as  we  do  our  brethren' ]st 
what  a  name  should  we  get  in  this  world  !  let  us  rather  in  this  shew 
ourselves  the  children  of  Our  heavenly  Father.  As  he  doth  unwil- 
lingly see  the  faults  of  his  children,  and  'passes  by  many  of  their 
transgressions,'  Mic.  vii.  18.  so  let  us  be  loth  to  see  or  hear  of 
the  infirmities  of  God's  children,  but  rather  pass  them  by,  and 
with  the  garments  of  charity  cover  their  nakedness. 

I  deny  not  but  we  may  'judge  the  tree  by  the  fruit :'  If  We  sec 
a  man  apparently  guilty  of  lewd  scandalous  sins,  and  impenitently 
continue  in  them,  we  may  (leaving  his  final  damnation  to  the 
'  searcher  of  hearts')  judge  and  censure  him,  for  the  present,  to  be 
in  a  most  wretched  state.  But  we  ought  not  to  be  too  critical  in 
observing  the  slips  and  infirmities  of  our  neighbours,  and  then 
without  sufficient  reason,  and  with  joy  and  delight,  to  speak  of 
them  unto  others. 

For  preventing  thereof,  I  would  commend  to  you  that  lesson 
which  the  heathen  philosopher  taught  his  scholars,  namely,  '  In 
the  seeing  and  hearing  other  men's  faults,  to  enquire,  Nunquid  ego 
tale  ?  whether  I  have  done  the  like ;'  or.  whether  I  may  not  do 

45 


354  The  Young  Man's  Guide. 


5 


the  same  or  worse  ?  For  there  is  in  every  one  of  us  that  original" 
corruption,  which  contains  in  it  the  seed  of  all  sins,  which  would 
spring  forth  in  us  as  notoriously  as  in  others,  did  not  God  keep 
them  down,  either  by  his  renewing  or  restoring  grace.  By  reason 
of  this  original  corruption,  the  best  of  us  have  a  disposition  to  the 
vilest  sins  ;  therefore  saith  the  apostle,  Gal,  vi»  1.  'Brethren,  if 
any  man  be  overtaken  with  a  fault,  ye  which  are  spiritual^  restore 
such  an  one  in  the  spirit  of  meekness,  considering  thyself,  lest  thou 
also  be  tempted  C  that  is,  Considering  thine  own  frailty,  how  thou 
mayest  easily  be  overtaken  with  the  same,  the  like,  or  a  greater  sin : 
therefore,  deal  as  mildly  and  mercifully  with  him,  as  thou  wouldst 
others  should  deal  with  thee,  or  thou  art  like  to  find  the  same  mea- 
sure from  others ;  to  find  others  as  ready  to  censure  and  judge  thee, 
as  thou  hast  done  thy  brother,  who  will  have  as  little  care  of  thy 
credit,  as  thou  hast  had  of  his ;  for  it  oft  falls  out,  by  the  just 
judgment  of  God,  that  they  who  are  lavish  in  publishing  their 
brother's  failings,  do  find  others  as  forward  to  speak  of,  and  spread 
their  faults  ;  '  Do  as  thou  wouldst  be  done  by  ?  Wouldst  thou  not 
be  evil-spoken  of?  speak  not  evil  of  others  :  Wouldst  thou  not  be 
made  a  by-word,  a  reproach,  and  a  table-talk  thyself?  let  not. 
ethers  be  made  so  by  thee. 


CHAP.  XVIII. 

Of  the  well-ordering  our  Thought's, 

HAVING  shewed  sundry  vices  whereunto  young  men  are 
much  addicted,  that  so  they  may  carefully  avoid  the  same;  I 
come  now  to  another  direction  for  leading  a  godly  and  gracious 
life,  which  is  this, '  Keep  a  strict  watch  over  thyself  in  those  things 
which  concern  thine  own  person.'  For  thy  help  therein,  observe 
these  rules. 

1 .  '  Be  careful  of  thy  thoughts.'  Care  of,  and  about  thoughts, 
is  a  special  discovery  of  a  godly  man.  Other  men  do  seldom  any 
more  than  wash  the  outsides,  let  what  will  lodge  within  them  :  or, 
if  conscience  sometimes  put  them  upon  a  restraint  of  inward  pas- 
sions, and  lust ;  yet,  when  do  we  find  any  of  them  make  con- 
science of  a  thought  ? 

For  the  better  keeping  thy  thoughts  in  orderr  put  these  things 
in  practice : 

1.  '  Give  God  thy  jirst  thoughts,  by  prepossessing  thy  heart  at 
thy  first  awaking  with  thoughts  of  his  infinite  purity,  wisdom, power, 
mercy,  truth,  or  the  like  excellencies  in  him.1  Thus  did  David,  Psal. 
cxxxis.  18.  k  When  I  awake,  I  am  still  with  thee;'  that  is,  '  So 
SQoa  as  I  awake,  my  thoughts  are  upon  thee,  meditating  on  thy 


The  Young  Man's  Guide.  &Sr5 

word  and  works  ;'  whereby  his  heart  was  exceedingly  fenced  and 
guarded  both  against  the  suggestions  of  Satan,  and  the  wicked  ri- 
sings of  his  own  heart.  Holy  and  spiritual  thoughts  in  the  morning, 
will  so  season  thine  heart  that  thou  mayest  retain  the  savour  of 
so  good  a  beginning  all  the  day  after. 

2.  'Do  thine  utmost  to  keep  bad  thoughts  out  of  thine  heart; 
but  if  they  have  entered  in,  and  got  possession,  suffer  them  not  to 
lodge  and  continue  there,  but  thrust  them  out  with  violence  the 
moment  they  appear,'  We  cannot  hinder  birds  from  flying  over 
our  heads,  yet,  we  may  easily  prevent  their  nesting  there ;  so  the 
best  of  men  cannot  always  hinder  the  hovering  of  worldly  wanton 
thoughts  in  their  hearts,  yet  must  they  deny  them  harbour  there, 
by  a  speedy  rejecting  of  them. 

3.  '  Make  it  thy  business  frequently  to  raise  and  extract  holy  and 
useful  thoughts,  as  from  God's  dealing  with  thee,  so,  from  what 
thou  seest  or  hearest,  yea,  from  all  accidents  and  occurrences.' 
As  the  philosopher's  stone  is  said  to  turn  all  metals  into  gold,  so, 
by  this  heavenly  chemistry  mayest  thou  turn  all  earthly  things  into 
some  spiritual  advantage,  and  extract  the  pure  gold  of  spiritual 
thoughts,  from  common  objects  and  occurrences. 

4.  'In  regard  the  spirit  and  thoughts  of  men  are  very  active, 
always  busied,  if  they  be  not  set  upon  some  good  objects,  they 
will  be  working  upon  bad ;  it  will  be  thy  wisdom  to  get  such  a 
treasure  of  divine  truth  and  gospel  mysteries,  as  may  furnish  thy 
heart  with  abundance  of  matter  for  holy  and  spiritual-thoughts,  and 
to  be  much  in  exercising  thyself  upon  them,'  Mat.  xii.  35.  '  A 
good  man,'  saith  our  Saviour,  *  out  of  the  good  treasure  of  his 
heart,  bringeth  forth  good  things  f  that  is,  Sends  out  suitable 
emanations  for  the  good  and  comfort  of  his  own  soul,  as  well  as 
other  men's,  laying  out  according  to  their  laying  up.  Such  as  have 
a  stock  of  spiritual  provision,  I  mean,  have  treasured  up  many 
precious  promises,  many  gospel  mysteries  and  scripture  truths  in 
their  hearts,  will  be  able  to  bring  forth,  as  savoury  discourses  in 
company  for  the  benefit  of  others  ;  so,  many  spiritual  thoughts, 
when  they  are  alone,  for  the  good  and  comfort  of  their  own  souls. 

5.  '  Oft  consider  God's  omnisciency,  whereby  he  knoweth  not 
only  all  our  secret  works,  whether  good  or  evil,  but  also  the  thoughts 
of  our  hearts.'  '  Thou  knowest,'  saith  David,  '  my  down-sitting 
and  my  uprising ;  thou  understandest  my  thoughts  afar  off,'  Psal. 
cxxxix.  2.  There  are  two  things  which  God  is  said  to  know  afar 
off,  the  '  pride  of  man,"  and  the  '  thoughts  of  man.'  He  hath,  it 
seems,  a  severe  eye  on  each  of  these  ;  He  minds  our  thoughts  be- 
fore they  come  into  our  minds,  while  they  are  in  the  chaos,  or  con- 
fused womb  of  the  soul,  before  they  are  expressly  conceived  or 
formed,  God  knoweth  them,  therefore  must  needs  know  what  we 
think  when  we  think. 

Surely,  O  young  man,  didst  thou  seriously  consider  this,  tliow 


356  The  Young  Maris  Guide, 

wouldst  be  more  fearful  of  sinning  in  secret,  and  more  watchful 
over  thy  thoughts,  not  suffering  any  worldly,  wanton,  or  exorbi- 
tant thoughts  to  lodge  and  harbour  in  thy  breast,  much  more  to 
rule  and  domineer  there, 

6.  '  Consider  how  God  expects  to  be  honoured  by  thoughts  as 
well  as  by  our  words  and  actions,  by  the  working  of  the  heart,  as 
well  as  by  the  way  of  the  life.'  Holy  thoughts  are  something  of 
the  root  of  a  holy  life  ;  who  knows  how  much  precious  fruit  may 
be  in  good  thoughts  ?  It  is  true,  if  they  die  as  soon  as  they  are  born, 
and  bring  forth  nothing,  God  will  but  lightly  regard  them  ;  but 
there  is  great  hope,  that  where  the  grace  that  is  in  the  heart  does 
put  forth  into  holy  thoughts,  it  will  thence  spring  up  into  holiness 
of  life. 

'  Therefore,  O  young  man,  forget  not  daily  to  render  to  God 
thy  thought-service,  as  well  as  thy  tongue-service  :'  And  the  rather, 
because  thou  hast  more  opportunities  for  one  than  the  other.  Thou 
hast  not  always  opportunity  for  outward  performances,  but  thou 
mayest  when  thou  pleaseth  think  of  God,  and  the  matter  of  eter- 
nity, wherever  thou  art.  What  can  hinder  thee  from  giving  a  vi- 
sit to  heaven  every  hour,  and  oftener  ?  Send  these  winged  messen- 
gers up  constantly,  let  there  be  frequent  coming  and  going  betwixt 
heaven  and  thy  heart ;  let  thy  messengers  go  up,  and  they  will 
doubtless  bring  thee  down  gracious  and  comfortable  returns  :  He 
whose  eyes  is  much  upon  God,  his  eye  will  affect  and  warm, 
quicken  his  heart,  and  beget  upon  it  .the  very  visage  and  image  of 
God,  in  the  view  of  whose  face  he  lives.  These  good  spies  sent  in 
search  of  the  good  land  above,  will  return  with  such  clusters  of  the 
precious  fruits  thereof,  as  will  revive,  encourage,  and  also  strength- 
en the  heart  for  that  hard  service  it  may  be  put  to  in  its  journey 
thither,  Noiie  make  such  haste  heaven-ward,  and  such  sensible 
progress  in  their  way,  as  they  whose  eye  is  continually  there. 

7.  '  Whensoever  thou  goest  unto  God  in  prayer,  among  other- 
gins,  bewail  the  multitude  of  vain,  worldly,  wanton  thoughts  that 
lodge  in  thy  heart,  and  there  revel  it  day  and  night.'  Think  it 
not  enough  to  confess  the  outward  acts  of  sin,  but  likewise  the  in- 
ward contemplative  wickedness  of  the  heart :  for  the  outward  acts 
of  wickedness  are  no  more  transgressions  of  the  law,  than  the  in- 
ward thoughts,  which  do  beget  and  produce  the  outward  acts, 
.And  sinful  thoughts  are  the  more  abominable,  for  that  they  arc 
ihe  fountain  and  original  of  all  actual  sins. 

Such  therefore,  as  please  themselves  with  this  fancy,  that  they 
were  never  guilty  of  outward  acts  of  uncleanness,  drunkenness, 
murder,  oppressions,  and  the  like,  so  long  as  they  entertain  and 
harbour  inward  lusts  after  those,  or  any  other  sins,  and  live  in 
contemplative  wickedness,  they  shall  find  those,  to  their  cost  and 
woe,  as  dangerous,,  as  the  outward  gross  acts  of  wickedness  an$ 
TTBcieanness. 


The  Young  Man's  Guide,  357 

Besides,  we  ought  to  bewail  our  vain  thoughts  because  of  the 
number  of  them,  which  indeed  are  numberless.  Not  a  moment 
of  our  lives,  but  swarms  of  vain  thoughts  arise  in  our  hearts  :  so 
that  though  they  may  be  counted  lesser  sins  in  comparison  of  out* 
ward  gross  sins,  yet,  by  reason  of  their  multitude,  they  may-prove 
as  dangerous  as  they.  Many  sands  by  their  multitude  may  sink  a 
ship,  as  well  as  a  few  great  millstones  :  so,  vain,  wicked,  worldly, 
wanton  thoughts,  by  reason  of  their  number  and  multitude,  may 
sink  a  soul  to  hell,  as  well  as  a  few  outward  gross  acts. 

Therefore,  O  young  man,  thou  hast  cause  to  humble  thyself 
for  thy  sinful  thoughts,  as  well  as  for  thy  sinful  words  and  actions. 
And,  having  confessed  them  unto  God,  then  among  thy  petitions, 
let  one  of  them  be  for  grace,  to  enable  thee  to  keep  down  all 
wicked,  wanton  thoughts  ;  and  to  give  thee  his  sanctifying  Spirit, 
which  may  spiritualize  thy  carnal  heart,  making  it  more  holy  and 
heavenly,  fit  to  produce  heavenly  thoughts. 


CHAP.  XIX. 

Of  the  well-ordering  and  governing  our  Words, 

II.  '  AS  thy  thoughts  must  be  well  ordered  and  governed,  so 
likewise  thy  words,'  which  is  of  special  importance  for  preserva- 
tion both  of  our  outward  and  inward  peace  ;  and  wherein  consists 
much  of  the  truth  and  reality  of  our  religion.  For, '  if  a  man  seem 
to  be  religious  and  bridleth  not  his  tongue,'  but  breaketh  out  into 
bitter  and  reviling  speeches,  '  that  man's  religion  is  vain,'  or  to  no 
purpose,  James  i.  26.  Though  his  profession  be  glorious,  yet, 
it  will  little  advantage  his  soul.  Therefore  Solomon  advises,  next 
to  the  keeping  of  our  hearts,  to  keep  our  tongues,  Prov.  iv.  23, 
24.  '  we  ought  to  be  more  careful  of  our  tongues.' 

1.  '  Because  we  are  very  prone  to  offend  therein  ;'  corrupt 
speaking  being  the  ordinary  issue  of  our  corrupt  nature. 

2.  Christ  hath  delivered  it  as  a  certain  truth,  '  That  for  every 
idle  Avord  that  men  shall  speak,  they  must  give  account  in  the  day 
of  judgment ;  and  that  by  our  words  we  shall  be  justified,  and  by 
our  words  we  shall  be  condemned,  Mat.  xii.  56,  57.  Because 
men's  words  do  declare  what  their  inward  disposition  is ;  there-? 
fore  by  their  words  they  arc  justified  or  condemned. 

Beware  therefore,  O  young  man,  that  thou  dost  not  vainly  and 
causelessly,  encrease  thy  accounts,  either  by  rotten  and  unsa- 
voury, or  by  idle  and  unprofitable  discourse.  Far  be  it  from  thee 
to  use  this  wind  of  words,  as  bellows  to  kindle  against  thyself 
the  flame  of  God's  wrath  here,  and  the  fire  of  hell  in  the  life  to 
aonfie,     But  rather  let  it  be  thy  care,  with  the  prophet  David, 


2S8  The  Young  Man's  Guide, 

1  To  take  heed  to  thy  ways,  that  thou  offend  not  with  thy  tongue,' 
Psalm  xxxix.  1 . 

For  thy  better  help  therein,  take  these  directions. 

1 .  '  Be  not  free  of  thy  tongue,  but  let  thy  words  be  few,  know- 
ing that  in  multitude  of  words,  there  wanteth  not  sin,  but  he  that 
refraineth  his  lips  is  wise,'  Prov.  x.  19.  and,  Prov.  xvii.  27.  'He 
that  hath  knowledge  sparcth  his  words,  and  a  man  of  understand- 
ing is  of  an  excellent  spirit  f  knowing  when  to  speak,  and  when 
to  keep  silence  ;  and,  ver.  28.  '  Even  a  fool  when  he  holdeth  his 
peace,  is  counted  wise,'  because  he  hath  this  happiness,  not  to 
discover  his  want  of  wisdom.  Many  a  man's  folly  and  ignorance 
would  not  appear,  could  he  but  keep  his  own  counsel.  And  the 
apostle  James,  chap.  i.  19.  exhorteth  to  be  -'swift  to  hear,  and 
slow  to  speak.'  To  which  purpose  Nazianzen  well  observes, 
how  God  has  appointed  a  double  guard  to  keep  in  the  tongue  ; 
namely  the  lips,  and  two  rows  of  teeth,  that  it  might  be  restrained 
from  breaking  out  by  this  double  fence.  Be  not  therefore  lavish 
In  words,  but  sparing  in  thy  speech ;  for  silence  is  an  excellent 
virtue,  and  saves  many  a  man's  credit,  reputation  and  conscience. 

2  '  Let  your  converse  one  with  another,  be  more  fruitful,  com- 
municating your  experiences,  your  comforts  and  supports  one  to 
another,  exhorting  one  another,  and  provoking  one  another  to 
love  and  to  good  works.'  This,  questionless,  is  one  end  of  God's 
bestowing  his  gifts  and  graces  upon  us,  that  we  might  impart  what 
we  have  received,  to  the  spiritual  good  and  benefit  one  of  another. 
And  hereby  shall  we  increase  and  improve  our  own  gifts  and 
graces ;  by  communication  we  increase  our  store.  We  may 
warm  our  own  hearts  by  our  endeavours,  to  warm  our  brethren's. 

That  yovr  discourse  may  be  the  more  prof  table,  have  even  in 
*rour  minds  some  useful  question  to  propound  to  others ;  but  there- 
in be  eurc  to  haze  respect  to  the  abilities  and  capacities,  and  the 
edifying  of  yourselves,  or  those  to  whom  you  propound  the  doubt. 
If  they  be  learned  divines,  or  experienced  christians,  then  you 
may  desire  the  opening  and  clearing  some  difficult  place  of  scrip- 
sure,  or  the  resolving  some  case  of  conscience,  or  the  explaining 
some  hard  point  in  divinity.  If  they  be  your  equals  in  under- 
standing, then  suit  your  discourse  to  their  capacity ;  and  let  it  be 
your  wisdom  to  observe  wherein  men's  abilities  chiefly  consist, 
and  to  apply  yourselves  to  them  accordingly,  whereby  you  will 
much  advantage  yourselves,  and  give  others  occasion  to  improve 
those  gifts  and  talents  which  God  hath  bestowed  on  them. 

3.  '  When  others  are  talking  of  worldly  or  common  matters, 
labour  to  turn  the  stream  of  their  discourses  to  some  spiritual  or 
savoury  subject,  to  talk  of  God,  or  Christ,  or  heaven,  or  of  the 
ways  or  means  that  lead  thereunto.'  It  is  much  to  be  lamented, 
that  professing  christians  should  so  often  meet  together  to  so  little 
purpose.     How  is  their  time  generally  taken  up  with  discourse* 


The  Young  Man's  Guide.  35$ 

»f  worldly  matters,  without  a  word  of  God  or  heaven  !  whereas,  if 
we  are  furnished  with  skill  and  resolution  to  embrace  all  opportu- 
nities, which  might  minister  matter  of  digression  from  worldly  to 
spiritual  and  heavenly  discourses,  we  might  make  our  meetings 
far  more  profitable  than  they  are. 

4.  '  Be  not  over  forward  either  ro  revealing  that  which  another 
has  committed  to  thy  trust,  or  revealing  thine  own  secrets  to  ano- 
ther ;  lest  in  the  end  he  proving  to  be  unfaithful,  thou  be  forced 
(but  too  late)  to  repent  thy  folly  ;r  that  which  thou  wouldst  not 
have  told  to  another,  tell  no  body ;  for  if  thou  canst  not,  why 
shouldst  thou  think  another  will  conceal  what  concerns  thee  ? 

5.  '  Let  no  corrupt  communication  proceed  out  of  thy  mouth,' 
Eph.  iv.  29.  Neither  filthiness,  nor  foolish  talking,  nor  jesting,  Eph. 
v.  4.  It  is  better  to  forbear  speaking,  than  to  vent  that  which  is 
vain  and  unprofitable,  or  worse  than  silence.  Abstain  therefore 
from  all  evil  speakings,  of  -which  the  apostle  mentions  three 
kinds. 

1 .  Obscene  and  wanton  speeches,  which  he  calls  filthiness,  and 
reckons  among  those  evil  speakings,  which  he  would  not  have 
named  among  Christians :  yet,  how  full  of  them  are  the  mouths  of 
many  young  men  !  who  make  it  their  repast  and  reputation  to  utter 
wanton  speeches,  to  tell  filthy  tales,  and  to  sing  songs  of  love  and 
lightness,  full  of  abominable  filthiness,  which  plainly  shews  the 
pollution  and  Uncleanness  of  their  hearts  ;  for  out  of  the  abundance 
of  the  heart  the  mouth  speaketh.  Mat.  xiii.  34.  Obscene  and  un- 
chaste speeches,  as  they  spring  from,  so  they  are  great  provoca- 
tions to  lust ;  for  evil  communications  corrupt  good  manners,  1  Cor* 
xv.  33.  Words  being  as  the  vent  of  an  unclean  heart,  and  bel- 
lows to  blow  up  its  filthy  fire  into  a  great  flame» 

Know  then,  O  young  man,  it  doth  highly  concern  you  especialfy* 
to  be  watchful  over  your  words  in  this  kind ;  for  of  all  sorts  of 
corrupt  speeches,  this  filthy  speech  is  the  most  beastly  and  corrupt- 
ing. There  are  others  more  irksome  to  the  ear,  as  blasphemies, 
swearing,  cursing,  and  the  like ;  but  wanton  and  lascivious  talk  is 
the  most  enticing :  and  so  much  the  more  to  be  taken  heed  of,  be- 
cause it  is  somewhat  pleasant  and  delightful  both  to  carnal  speakers 
and  hearers.  Observe  the  songs  that  young  men  and  maidens  have 
most  frequently  in  their  mouths,  and  you  shall  find  them  to  be  full 
of  filthiness.  Is  it  any  wonder  then  that  so  many  fall  into  divers 
kind  of  unclean  and  beastly  actions,  when  their  words  are  so  sea- 
soned, or  rather  poisoned  with  this  filthiness  ?  How  can  chastity 
be  preserved,  when  such  provocations  to  lust  are  continually  used. 
'  The  soul  of  just  righteous  Lot  was  vexed  with  the  filthy  speeches 
of  the  Sodomites,  2  Pet.  ii.  7.  And  how  canst  thou  think  that 
thou  hast  a  righteous  soul  in  thee,  if  thou  take  delight  in  uttering 
or  hearing  filthy  speeches  ? 

2.  Another  kind  of  evil- speaking  which  the  apostle  mentions,  h 


360  The  Yoiing  Man's  Guide. 

foolish  talking ;  whereby  he  means  vain  and  unprofitable  dis- 
courses, of  whatsoever  comes  into  men's  heads,  which  tend  to  no 
good  purpose,  but  are  used  only  to  pass  away  time.  Many,  f 
know,  are  apt  to  think,  that  vain  and  idle  words  are  not  to  be  rec- 
koned of:  But  let  such  remember,  that  God  registereth  them  all, 
and  will  bring  them  one  day  to  a  reckoning  for  the  same,  before 
his  judgment-seat. 

'  O  young  man,  how  doth  it  then  concern  thee  to  be  watchful 
over  thy  words  and  speeches  !'  O  think  not  vain  and  unprofitable 
discourses  to  be  so  light,  as  not  to  be  regarded.  Consider  to  what 
end  God  made  thy  tongue,  namely,  to  glorify  him,  and  edify  thy 
brother*  Consider  also  what  a  precious  thing  time  is,  (which  we 
ought  by  all  means  to  redeem)  and  thou  shalt  find,  that  to  per- 
vert the  right  end  of  the  tongue  by  babbling  foolish  things,  and 
to  mispend  so  much  precious  time  thereby,  is  no  light  or  small 
thing. 

2.  Jesting  is  the  next  kind  of  evil-speaking  mentioned  by  the 
apostle,  Eph.  v.  4.  whereby  he  especially  meaneth,  such  jesting 
as  tends  to  the  abusing  of  scripture,  or  deriding  such  as  fear  God, 
or  mocking  of  our  neighbour.  The  word  Heutrapelia  in  the  text, 
Aristotle  sets  down  for  a  virtue,  which  the  apostle  condemneth  for 
zvice,  and  truly  jesting  (especially  without  great  watchfulness,  as 
to  the  matter  and  measure  of  it)  doth  ill  become  Christians.  For, 

1.  '  It  is  not  agreeable  to  our  profession,'  which  requires  very 
grave  and  serious  spirit  and  behaviour. 

2.  '  It  is  apt  to  put  the  heart  out  of  tune,'  to  discompose  it  for 
those  weighty  and  spiritual  concernments  which  we  have  before 
us,  and  to  dispose  us  for  vanity  and  foolishness. 

3.  '  It  is  an  occasion  of  mispending  much  precious  time,'  and 
of  abusing  that  gift  of  wit  which  God  hath  given  for  the  good  and 
profit  of  others,  and  not  for  the  hurt  and  disgrace  of  any. 

Pleasantness  of  converse,  so  it  be  innocent,  and  tending  to  good, 
is  both  allowable  and  commendable.  But  that  liberty  of  wit  which 
we  intend  for  recreation,  should  be  but  as  sauce  to  our  meat,  but 
little  as  to  the  measure  of  it,  and  profitable  as  to  the  end  of  it, 
Namely,  to  whet  the  appetite  to  that  which  is  better. 


CHAP.  XX. 

Of  the  re ell-ordering  our  Acitms. 

III.  '  AS  thy  thoughts  and  words  must  be  well  ordered,  so 
likewise  thy  actions,  and  the  whole  course  of  thy  life,'  This  the 
apostle  intendeth,  Phil.  i.  17.  'Let  your  conversation  be  such  as 

>«ieth  the  gospel  of  Jesus  Christ ;'  that  is,  As  you  have  em- 


The  Young  Maris  Guide.  3<al 

braced  the  gospel  of  Christ,  and  make  profession  of  religion,  so 
see  that  your  conversation  be  suitable  and  answerable  thereunto, 
thereby  manifesting  the  power  of  the  gospel  in  you.  O  how  sad  a 
sight  is  it,  to  see  men  making  profession  of  religion,  instead  of 
adorning  the  same  with  a  godly  life,  disgrace  it,  and  deny  the 
power  thereof  in  their  loose  and  carnal  conversation!  Let  such 
talk  what  they  will  of  their  faith,  that  they  do  believe  in  Jesus 
Christ,  and  therefore  doubt  not  their  condition  is  as  good  as  the 
best ;  yet,  let  them  know,  that  that  faith,  will  not  serve  them 
which  brings  not  forth  a  godly  life  :  '  Though  faith  alone  justifies, 
yet  faith  which  is  alone,  not  accompanied  with  good  works,  doth 
not  justify,  nor  save  ;  it  is  a  dead  faith,'  James  ii.  20.  Wilt  thou 
hope  to  live  by  that  faith  which  is  dead  ? 

Young  men,  let  it  not  content  you  to  be  only  believing,  but  be 
doing  Christians  ;  be  not  professing  only,  but  be  living  believers. 
Hast  thou  grace  ?  prove  that  thy  grace  is  true  by  this,  that  thou 
hast  not  received  the  grace  of  God  in  vain.  Let  thy  love  prove  thy 
faith,  and  thy  labours  of  love  prove  thy  love,  and  the  fruit  of  thy 
labours  prove  that  thou  hast  not  either  believe d  or  laboured  in  vain ; 
be  a  Christian  for  action  ;  let  religion  be  not  only  thy  profession, 
but  thy  business  ;  let  it  not  only  be  the  business  of  thy  Sabbath 
or  praying-times,  but  let  it  be  the  ordinary  business  of  thy  life ; 
let  thy  whole  course  evidence,  that  godliness  is  not  an  airy  or 
empty  notion,  an  insignificant  and  useless  form  of  shew,  but  that 
there  is  a  spirit  of  life  and  power  in  it,  which  works  in  thee 
mightily.  That  thy  actions,  and  the  ways  of  thy  life,  may  be  ac» 
cording  to  godliness  ;  I  shall  give  thee, 

I.  Some  general, -II.  Some  particular  Directions  : 

General  Directions  are  these, 

1.  'Engage  thyself  deeply  in  a  design  for  eternity:'  Resolve 
for  heaven,  and  the  way  that  leads  to  it ;  be  no  longer  a  man  for 
this  world,  but  for  the  everlasting  kingdom  ;  and  study  out  with 
plainness  of  heart,  what  is  the  surest  way  to  the  blessedness  to 
come  ;  and  whatever  thou  findest  it  to  be,  whatever  object  thoa 
meetest  with  against  it,  let  that  be  thy  way.  Studiously  consider 
how  thou  mayest  get  into  that  way,  and  contrive  and  cast  about 
how  thou  mayest  effectually  make  progress  in  it. 

'  Godliness  is  the  way  to  blessedness,  therefore  let  that  be  thy 
great  study  how  thou  mayest  live  godly.'  Till  thou  hast  in  good 
earnest  taken  up  a  godly  design,  thou  wilt  never  do  any  thing  to 

{5urpose  in  it.  The  most  of  men  are  so  far  from  living  a  godly 
ife,  that  they  have  not  yet  designed  any  such  thing.  Some  good 
may  be  done  at  times  by  them,  but  it  is  only  as  it  falls  in  their 
way,  by  accident,  rather  than  upon  any  serious  good  intent.  This 
God  regards  not  at  all.  nothing  is  acceptable  to  him,  no  nor  like 
to  be  profitable  to  us,  but  what  is  done  upon  design,  upon  this 
godly  design.   When  the  series  or  course  of  our  actions  do,  as  the 

46 


362  The  Young  Maris  Guide, 


5 


several  links  in  a  chain,  all  hang  together,  and  draw  all  one  way, 
then  there  is  like  to  be  something  done  to  purpose.  When  there 
is  only  some  little  good  scattered  up  and  down,  here  a  link  of  the 
chain,  and  there  another,  but  not  joined  in  a  chain  together,,  they 
will  not  help  us  on  our  way.  Let  that  therefore  be  your  first  care, 
take  up  a  heavenly  design,  and  therein  let  all  your  particular  acts 
of  religion  hang  together. 

2.  '  Let  thy  whole  life  be  a  prosecuting  and  serving  thy  godly 
design.'  And  that  thou  mayest  the  more  effectually  prosecute  it. 
and  prosper  in  it : 

1 .  Let  faith  and  love  be  the  root  of  thy  life,  and  the  several  ac- 
tions of  it. 

2.  Let  the  word  and  will  of  God  be  the  rule  of  thy  actions. 

3.  Let  the  glorifying  and  enjoying  God  be  the  end  of  them, 
1.  '  Let  faith  and  love  be  the  root  of  thy  actions.1 

1.  '  Let  faith  be  the  root  of  them,'  1  Tim.  i.  5.  '  The  end  of 
the  commandment  is  charity,  out  of  a  pure  heart  and  a  good  con- 
science, and  (faith  unfeigned)'  Heb.  xi.  6.  '  Without  faith  it  is  im- 
possible to  please  God.'  Our  persons  must  be  accepted  first,  be- 
fore our  actions,  and  neither  the  one  nor  the  other  will  be  accept- 
ed without  faith  in  Christ,  Heb.  xi.  4. 

A  godly  life,  and  a  life  of  faith,  are  the  same.  A  life  of  faith 
hath  its  original  from  above,  is  fetched  down  from  Christ,  and 
is  maintained  and  carried  on  by  a  continual  supply  of  fresh  influ- 
ences from  him,  '  without  whom  we  can  do  nothing.'  If  thou 
wilt  live  godly,  thou  must  look  to  Christ,  lean  on  Christ,  and  go  to 
Christ,  for  all  thy  strength  and  motion.  A  Christian  is  beholden 
to  Christ  for  every  good  motion,  for  every  grace  he  hath,  and  for 
every  good  duty  he  doth. 

Carnal  professors  are  beholden  only  to  their  books,  or  their 
teachers,  or  their  acqaintance,  or  their  parts,  their  understand- 
ing, their  memories,  &c.  nay,  it  may  be  to  their  flesh  and  lust,, 
for  all  their  religion  ;  they  would  not  pray  as  they  do,  nor  take 
such  pains  to  hear  as  they  do,  nor  profess  as  they  do,  did  not 
their  pride,  or  their  covetousness,  or  their  company  prompt  and 
press  them  to  it.  But  the  religion  of  a  sincere  Christian,  whatever 
advantage  it  may  have  from  books,  or  teachers,  or  good  society,  yet 
it  springs  and  rises  all  from  Christ,  That  faith,  which  is  their 
root,  uniting  them  to  Christ,  doth  also  as  their  root,  suck  spirits 
and  sap,  and  strength  from  Christ,  and  convey  it  to  their  souls, 
that  they  are  thereby  furnished  for,  and  quickened  to  every  good 
work.  Let  it  be  thus  with  thee,  O  soul,  let  thy  faith  in  Christ  be 
the  root  from  whence  all  thy  actions,  and  thy  strength  from  ac- 
tions come. 

2.  '  Let  love  be  the  root  of  thy  life ;'  let  thy  duties  be  the 
works  of  faith,  and  labour?  o*~  love.  'The  love  of  Christ  con- 
straineth  us,'  2  Cor.  v.  14.     Christians  love  Christ,  both  his  per- 


The  Young  Man's  Guide.  363 

don  an  d  holy  way ;  and  thence  it  is  they  follow  him  so  fast.  They 
love  to  be  holy,  and  therefore  follow  holiness  ;  they  love  to  pray, 
and  love  to  hear,  and  love  to  labour  for  Christ,  and  to  watch 
with  Christ,  and  walk  with  him ;  and  therefore  it  is  they  live  a 
praying,  hearing,  labouring,  watchful  life :  Love  quickens  them  to 
duty,  and  love  sweetens  every  duty.  Young  man,  thou  wilt  ne- 
ver beair  through  the  hard  services  and  great  severities  of  a  godly 
life,  thou  wilt  never  hold  out  in  that  constant  care,  labour,  watch- 
ful, self-denial  religion  will  put  thee  upon,  unless  thy  love  to 
Christ  do  quicken  thee  on,  and  sweeten  all  to  thee. 

Carnal  professors,  whatever  they  do,  it  is  all  for  fear,  or  from 
force  or  fashion;  they  would  be  bad  enough,  or  do  little  enough, 
if  they  did  dare,  if  they  were  not  afraid  or  ashamed,  or,  were  it 
not  from  the  influence  of  some  things  external  upon  them.  Though 
thou  also  must  make  use  of  fear,  and  all  manner  of  arguments  and 
helps  to  lead  and  press  on  thy  backward  heart,  yet  see  to  it,  that 
thy  love  to>  Christ  be  the  main  spring  that  sets  all  thy  wheels  go- 
ing ;  this  will  both  give  vigour,  and  a  sweet  relish  to  all  thou  dost : 
and  according  to  this,  according  to  what  love  there  is  in  thy  du- 
ties, so  will  thy  acceptance  be  with  God. 

1.  '  Let  the  word  and  will  of  God  be  the  rule  of  thy  life,* 
Psalm  cxix.  9.  '  Wherewithal  shall  a  young  man  cleanse  his  way  V 
The  question  may  be  enlarged,  wherewithal  shall  a  young  or  old 
man  cleanse  and  order  his  ways  ?  and  the  answer  will  be  the 
same,  '  by  taking  heed  thereto,  according  to  thy  word.  This  word 
is  a  light  to  thy  feet,  and  a  lantern  to  thy  steps.'  It  sheweth  thee 
what  evil,  and  how  evil  is  to  be  avoided  ;  it  sheweth  thee  what 
good  is  to  be  done,  and  how  ;  what  evils  are  to  be  eschewed,  and 
how  thou  mayest  avoid  them. 

Young  man,  do  not  (as  the  most  of  thine  age  use  to  do)  be  un- 
ruly, live  not  according  to  thy  unruly  head  or  heart,  according  to 
thy  unruly  lusts  and  passions,  but  live  by  ride  ;  live  not  by  the  rule 
of  custom,  or  by  the  rule  of  example,  after  the  course  of  this 
world  ;  but  let  God  be  the  ruler,  and  his  law  be  thy  rule  :  '  As 
ma,ny  as  walk  according  to  this  rule,  peace  shall  be  on  them,  and 
mercy,'  Gal.  vi.  16.  Enquire  diligently,  What  would  God  have 
me  to  do  ?  How  would  God  have  me  live  ?  Would  God  have  me 
live  an  idle  life  ?  Would  God  have  me  to  swear,  or  lie,  or  covet  ? 
Is  not  this  it  that  the  Lord  would  have  me  to  do,  '  To  deny  all 
ungodliness  and  worldly  lusts,  and  to  live  righteously,  soberly, 
and  godly  in  this  present  world  ?'  Tit.  ii.  12.  And  if  this  be  it 
that  the  Lord  would  have,  go  and  live  accordingly. 

2.  '  Let  the  glorifying  and  enjoying  God  be  the  end  of  thy 
life,  and  of  all  the  duties  and  actions  of  it.'  Let  this  be  the  scope 
of  thy  life,  the  mark  at  which  thou  aimest,  that  thou  mayest  ho- 
nour God,  and  be  happy  in  him.  And  that  thou  mayest  eye  and 
pursue  both  these  in  one,  let  this  be  the  aim  and  intent  of  thine 


364  The  Young  Marts  Guide. 

heart  in  thy  whole  course,  '  To  work  out  thine  own  salvation,1 
Phil.  ii.  12.  In  this  one  work  is  included  all  that  thou  hast  to  do 
or  mind  ;  in  this  thou  wilt  best  glorify  God,  and  secure  his  ever-* 
lasting  love  to  thine  own  soul. 

Therefore,  upon  this,  set  thine  eye  and  thy  heart  in  all  thy 
ways ;  so  that  if  the  question  be  put,  Wherefore  livest  thou  ? 
Wherefore  livest  thou  thus,  thus  holily,  thus  humbly,  thus  watch- 
fully, thus  self-denyingly  ?  thou  mayest  be  able  to  answer, '  Why, 
1  live  thus,  that  here  I  may  work  out  my  salvation.'  Resolve  to 
set  thyself  about  nothing,  nor  to  allow  thyself  in  any  thing  con- 
cerning which  thou  art  not  able  to  say,  I  am  herein  working  out 
my  salvation,  I  am  herein  serving  the  Lord,  and  endeavouring  the 
saving  my  own  soul. 

Young  man,  dost  thou  live  to  this  end  ?  What  goest  thou  so 
often  to  the  ale-house  or  tavern  for  ?  Is  that  to  serve  God  and 
save  thy  soul  ?  What  is  the  intent  of  thy  greediness  in  the  world, 
of  thy  sensual  licentious  life,  of  thy  scoffing  at  the  strictness  of  re- 
ligion ?  Dost  thou  all  this  also  for  the  pleasing  of  God,  and  working 
out  thine  own  salvation  ?  Canst  thou  say,  when  thou  art  drinking 
and  revelling,  when  thou  art  swearing  and  lying,  or  when  thou 
art  loitering  and  playing  away  thy  time,  canst  thou  then  say,  Now 
J  am  serving  of  God,  herein  I\am  working  out  my  salvation  ?  Or,when 
thou  art  playing  the  hypocrite  and  formalist,  professing  and  pray- 
ing, hearkening  and  talking  of  God  and  the  matters  of  religion 
deceitfully  out  of  pride,  or  for  ostentation,  or  so  cold  or  negligently 
as  thou  ordinarily  doth,  canst  thou  then  say,  '  I  am  now  praying 
for  my  life,  hearing  for  my  life  ?'  Will  thy  pride  and  thy  hypocri- 
sy bring  thee  to  heaven  ?  Are  these  fahe  duties,  that  have  nothing 
but  a  lie  at  the  bottom,  that  are  the  covert  of  a  rotten  heart,  are 
these  they  on  which  thou  meanest  to  venture  thy  salvation  ? 

Young  man,  if  thou  wouldst  in  earnest  make  this  thine  aim 
indeed  ;  the  serving  of  God,  and  saving  thy  soid,  and  having  thine 
eye  and  thine  heart  much  upon  it,  this  would  both  discover  to  thee 
whether  thy  ways  are  right  or  wrong  ;  and  also  fetch  thee  off 
from  all  thy  vain  and  wicked  ways,  and  quicken  thee  on,  in,  and 
hold  thee  close  to,  that  righteousness,  sobriety,  and  godliness  of 
life,  which  is  indeed  the  way  to  blessedness.  Thus  for  general 
directions* 


CHAP.  XXL 

Containing  particular  Directions  for  the  ordering  our  Lives  antl 
Actions  according  to  Godliness. 


1. 


IN  the  next  place,  I  shall  give  thee  some  particular  directions. : 
1  Beware  of  living  in  the  wilful  omission  of  any  known  duty.' 


The  Young  Man's  Guide,  365 

The  omission  of  good  maketh  us  as  liable  to  eternal  vengeance  as 
the  committing  of  evil.  The  unprofitable  servant,  we  read,  was  cast 
into  utter  darkness,  where  was  nothing  but  meeping  and  gnashing 
of  teeth  ;  not  for  mispending  his  talent,  but  for  not  improving  it  to 
his  master's  advantage,  Mat.  xxv.  24,  50.  And,  Luke  xvi.  20, 
25.  we  read  how  Dives  was  tormented  in  hell,  not  for  taking 
away  from  Lazarus,  but  for  not  relieving  him  in  his  wants.  Ana 
at  the  day  of  judgment  the  reprobates  are  condemned,  not  for 
oppressing  the  poor,  but  for  not  feeding  them  ;  not  for  stripping 
them  of  their  apparel,  but  for  not  clothing  the  naked,  Mat.  xxv. 
42,  43. 

And  no  marvel,  considering  the  omitting  of  a  known  duty  ari- 
seth  from  a  wicked  heart,  and  from  a  mind  averse  to  God,  and 
unwilling  to  his  service.  Besides,  sins  of  omission  are  always  ac- 
companied with  sins  of  commission  ;  when  we  cease  to  do  good, 
immediately  we  begin  to  do  evil. 

Bless  not  then  thyself,  O  young  man,  in  thy  harmless  condition, 
thinking  thou  art  as  good  a  Christian  as  the  best,  because  thou  art 
not  as  bad  as  the  worst,  but  canst  thank  God  with  the  Pharisee, 
thou  art  neither  adulterer,  nor  drunkard,  nor  extortioner  $  (it  were  to 
be  wished,  that  some  could  say  so  much)  but  know  that  this  is  not 
sufficient.  A  man  may  truly  say  this, '  I  am  not  as  bad  as  others,' 
and  yet  suffer  with  them  in  the  same  lake  of  fire.  Thy  omissions 
may  be  thy  undoing :  yea,  and  not  only  a  total  omission  of  all  that 
is  good,  but  an  ordinary,  and  wilful,  and  allowed  omission  of 
any  one  thing  thou  knowest  to  be  thy  duty  :  this  cannot  stand  with 
sincerity,  which  (however  it  may  be  at  some  time)  will  certainly 
have  respect  to  all  the  commandments  of  God,  Psalm  cxix.  6. 

O  how  sadly  doth  this  speak  to  thee,  thou  halting  and  trifling 
soul!  many  things  thou  dost,  and  therein  thou  comfortest  thyself; 
but  are  there  not  many  things  also,  which  thou  knowest  thou 
shouldcst  do,  but  will  not  1  thou  knowest  it  is  thy  duty  to  pray  in 
thy  family,  in  secret  in  thy  closet,  to  be  constant,  to  be  instant  in 
prayer :  Dost  thou  so  ?  thou  knowest  it  to  be  thy  duty  to  ex- 
amine thyself,  to  search  thy  heart,  and  try  thy  way,  that  thou 
may  est  know  the  state  of  thy  soul :  Dost  thou  this  ?  How  seldom 
dost  thou  spend  any  pains  this  way  ?  It  may  be  thou  hast  never 
done  it,  nor  so  much  as  seriously  put  the  question  to  thyself, 
Whose  child  am  I  ?  or,  How  may  I  know,  whether  I  be  the  child 
of  God,  or  the  child  of  the  devil  ?  thou  knowest  it  is  thy  duty  to 
watch,  to  watch  thy  heart,  and  watch  thy  tongue,  and  watch 
against  corruption  and  temptation  ?  Dost  thou  do  it  ?  thou 
knowest  it  is  thy  duty  to  sanctify  the  Sabbath,  by  forbearing  thjr 
calling,  thy  recreations,  and  carnal  pleasures  ;  by  spending  the 
whole  day  in  public  and  private  exercises  of  religion,  not  allowing 
thyself  in  vain  and  impertinent  talk,  or  idle  and  worldly  thoughts  ? 
Dost  thou  go  ?  thou  knowest  it  is  thy  duty  to  do  good  to  others, 


366  The  Young  Man's  Guide* 

to  their  souls,  by  exhorting  or  reproving  them ;  to  their  bodies-, 
by  feeding,  clothing,  or,  otherwise  relieving  them  :  Dost  thou  so  ? 
Is  there  none  of  all  this,  nor  nothing  else  which  thou  allowest 
thyself  in  the  neglect  of?  If  it  be  so,  How  canst  thou  think  thy- 
self sincere! 

O  young  man,  if  thou  wouldst  please  God  indeed,  and  have  evi- 
dence that  thou  art  his,  resolve  an  universal  obedience,  and  be 
ready  to  every  good  work.  Let  not  conscience  fly  upon  you  at 
last,  and  tell  thee,  '  One  thing  thou  lackest,'  one  thing  thou 
wouldst  not  do  :  be  faithful,  study  to  know  thy  whole  duty  ;  and 
rest  not,  till  thy  heart  be  willing  to  follow  the  Lord  in  all  things 
whatsoever  he  commands  thee. 

IT.  'Live  not  in  the  practice  of  any  known  sin  :'  For, 

1.  'One  sin  is  a  violation  of  God's  law,  as  well  as  many. 
James  ii.  1 0.  '  Whosoever  shall  keep  the  whole  law,  and  yet  offend 
in  one  point,  is  guilty  of  all.'  A  wilful  breach  of  one  part  of  the 
law,  makes  thee  guilty  of  the  violation  of  the  whole  law.  The 
law  of  God  is  a  chain  of  holy  precepts  ;  if  one  link  of  a  chain  is 
broken,  you  may  say,  the  whole  chain  is  broken. 

2.  '  One  sin  allowed  and  delighted  in,  is  enough  to  keep  thy 
soul  out  of  heaven.'  As  Adam  by  eating  one  forbidden  fruit  was 
cast  out  of  paradise  /  so  mayest  thou  out  of  heaven,  for  but  one  sin, 
that  thou  hast  committed,  and  not  repented  of. 

3.  '  The  living  and  delighting  in  one  sin,  doth  evidence  a  rot- 
ten and  unsound  heart.'  As  it  is  made  in  the  scripture  a  note  of 
uprightness,  to  make  conscience  of  every  known  sin  :  so  is  it  made 
a  note  of  hypocrisy,  to  seem  to  make  conscience  of  the  forbear- 
ance of  some  sins,  and  yet  to  live  and  die  in  the  practice  of  others. 
Hereby  was  Herod's  hypocrisy  discovered,  who  though,  upon  the 
Baptist's  preaching,  he  reformed  much,  and  did  many  good  things, 
yet  would  not  part  with  his  beloved  Herodias,  notwithstanding 
she  was  his  brother's  wife. 

4.  'One  sin  never  goeth  alone,  but  is  ever  accompanied  with 
more.'  For  it  is  a  natural  effect  of  sin  (especially  being  wittingly 
committed)  to  make  men  apter  to  sin,  Rom.  vi,  19.  '  You  have 
yielded  your  members  servants  to  uncleanness,  and  to  iniquity  un- 
to iniquity.'  God  in  his  just  judgments  oft-times,  as  a  punishment 
for  some  one  sin,  leaves  men  so  to  themselves,  thaj,  they  break 
forth  into  the  committing  of  others. 

5.  '  For  a  man  to  live  and  die  impenitently  in  the  practice  of  a 
known  sin,  is  the  dreadfullest  judgment  in  the  world  :'  Better  were 
it  for  a  man  to  be  given  up  to  the  devil,  than  to  the  power  of  one 
sinful  lust :  the  incestuous  person  was  delivered  up  to  Satan,  (1 
Cor.  v.  5.)  but  he  was  restored  again,  and  the  better  for  it.  Where- 
as we  seldom  read  or  hear  of  any  who  were  given  up  to  their  own 
heart's  lusts,  that  ever  recovered. 

O  young  man,  how  doth  it  then  concern  thee  to  withstand  eve- 


The  Young  Maris  Guide.  36? 

ry  lust,  not  to  indulge  thyself  in  any  sin  !  but  especially  to  keep 
thyself  from  thine  own  iniquity ;  I  mean,  thy  nature-darling  sin, 
to  which  thou  art  most  propense,  by  the  complexion  and  constitu- 
tion, and  of  all  thy  lusts  are  lothest  to  leave.  Let  not  that  bear 
rule  in  thee  as  formerly,  but  bend  thy  greatest  force  against  it. 
As  the  king  of  Syria  commanded  his  thirty-two  captains  to  fight 
principally  against  the  king  of  Israel,  for  full  well  he  knew,  that 
the  king  being  once  slain,  the  whole  army  would  soon  be  discom- 
fited :  So,  if  thy  beloved  sin  that  reigns  and  rules  in  thee  were 
once  subdued,  thy  other  sins  would  soon  be  vanquished. 

What  sayest  thou  now,  O  man,  wilt  thou  hearken  to  this  coun- 
sel, not  to  allow  thyself  in  any  one  sin  thou  knowest  to  be  so  !  Hast 
thou  hearkened  to  it  ?  thou  knowest  it  is  a  sin  to  lie,  and  yet,  dost 
thou  not  lie  ?  thou  knowest,  that  defrauding,  over-reaching,  de- 
faming, back-biting,  scoffing,  quarrelling,  thou  knowest,  that  these 
are  all  sins  :  Are  there  none  of  them  which  thou  allowest  in 
thyself  ?  thou  knowest  it  is  a  sin,  unnecessarily  to  keep  company 
with  sinners,  to  be  the  companion  of  drunkards,  the  companion 
of  swearers,  and  the  vile  ones  of  the  earth  :  Dost  thou  not  only 
keep  from  the  way,  but  from  the  company  of  such  ?  Are  they  no 
company  for  thee  who  are  the  friends  of  godliness  '  Dost  thou 
know  thy  own  iniquities,  thy  special  sins,  that  have  greatest  power 
over  thee,  and  thou  hast  greatest  pleasure  in,  and  dost  thou  keep 
thyself  from  these  ?  Is  there  not  one  lust  that  thou  wouldst  have 
spared  to  thee  ?  God  will  not  spare  thee  one  sin,  the  scripture  will 
not  allow  thee  one  ;  and  if  thou  wilt  approve  thyself  to  him,  let 
not  thy  conscience  allow  thee  what  God  allows  thee  not ;  and  let 
not  thy  heart  love,  and  entertain,  and  practise  it,  whether  con- 
science allow  it  or  no.  If  thou  wilt  be  upright,  keep  thee  from 
all,  but  especially  from  thy  own  iniquity. 

III.  *  If  thou  hast  been  overtaken  with  any  sin,  and  thereby 
made  a  wound  in  thy  conscience,  seek  an  healing  plaister  by 
sound  repentance,  and  faith  in  the  blood  of  Christ.'  Lie  not 
secure  in  any  known  sin  into  which  thou  art  fallen,  but  rise  spee- 
dily again :  make  up  every  breach  between  God  and  thy  soul  be- 
times. What  the  apostle  saith  of  wrath,  (Eph.  iv.  26.)  the  same 
may  I  say  of  other  sins,  Let  not  the  sun  go  down  upon  them.  Do 
not  presume  to  sleep  one  night  in  any  sin  unrepented  of :  it  is 
dangerous  to  sleep  at  the  brink  of  hell. 

Hast  thou  fallen  into  sin?  Do  not  say,  '  It  is  but  one,  or  but  a 
little  one.'  It  is  sin,  (be  it  great  or  little,  one  or  more)  and  that 
is  enough  to  destroy  thee  for  ever,  unless  thou  repent.  Go 
speedily,  and  make  up  thy  breach,  repent,  and  seek  thy  pardon 
and  peace. 

But  what  shall  I  say  to  you,  O  rude  and  wicked  young  men, 
whose  whole  life  is  a  continued  course  of  iniquity,  who  have  so 
black  a  cloud  of  witnesses  to  testify  against  you,  who  are  so  sunk 


368  The  Young  Maris  Guidei 

and  drowned  in  lust  and  sensuality,  whose  hand  is  never  out,  but 
is  always  engaged  in  one  wickedness  or  other,  whose  whole  life 
lias  been  an  apprenticeship  to  the  devil  ?  O  what  shall  I  say  to  you? 
Is  this  a  state  to  take  your  rest  in  ?  Is  it  a  state  to  laugh  and  be  so 
merry  in?  How  is  it  that  you  are  not  all  upon  your  knees,  or  fal- 
len upon  your  faces  ?  That  you  are  not  all  in  tears  and  trembling  f 
Do  you  sit  at  the  wine,  and  cheer  yourselves  with  strong  drink  ? 
Vinegar  and  gall,  and  wormwood  is  more  proper  for  you,  and 
sorrow  and  bitterness  of  soul.  What!  do  you  mean  to  dare  out 
the  Almighty  1  Do  not  you  fear  the  wrath  of  the  Lamb  ?  Are  you 
death-proof  and  hell-proof?  Is  the  Judgment  to  come  but  a  bug- 
bear ?  Dare  you  to  meet  the  Judge  of  all  the  earth,  and  to  stand 
before  his  bar  with  all  your  loads  of  guilt  upon  you  ?  How  will 
your  courage  come  down,  and  your  brisk  and  wanton  looks  be  ap- 
palled ?  How  will  these  stout  hearts  quake,  and  these  bold  spirits 
of  your's  shiver  and  fail,  and  hide  themselves,  if  it  were  possible, 
from  that  terror  of  the  Lord,  in  his  dreadful  and  terrible  day  ? 

O  how  is  it  that  you  have  no  more  pity,  no  more  bowels  for 
your  poor,  perishing,  dying  souls  ?  What,  will  you  still  be  laying 
on  more  irons,  heavier  loads  ?  What,  yet  more  oaths,  lies,  drun- 
kenness, whoredoms,  and  obstinacies  in  them  ?  What,  will  you 
never  leave  loading,  till  their  backs  be  broken,  and  you  be  past 
remedy  ?  O  return,  repent,  and  turn  to  the  living  God,  and  He 
will  yet  have  mercy  upon  you  ! 

IV.  '  When  through  grace  thou  art  recovered,  take  heed  of 
falling  back  again.'  A  relapse  is  dangerous  in  bodily  diseases, 
much  more  in  spiritual.  Christ  gave  this  advice  to  the  zvoman  ta- 
ken in  adultery,  and  forgiven,  Go  and  sin  no  more,  John  viii.  1 1. 
As  also  to  the  poor  lame  man,  whom  he  healed  at  the  pool  of 
Bethesda,  when  he  backed  with  a  strong  reason,  Go  and  sin  no. 
'more,  lest  a  worse  thing  come  unto  thee,  lest  the  rod  be  turned  into 
a  scorpion,  John  v.  14.  Is  the  unclean  spirit  departed  from  thee  ? 
beware  that  he  return  not,  lest  thou  become  seven-fold  more  the 
child  of  hell  in  thy  latter  end,  than  thou  wert  in  the  beginning.. 
Let  thy  former  sins,  and  the  smart  they  have  put  thee  to,  be 
warning  to  thee  as  long  as  thou  livest.  Hast  thou  repented  ?  Art 
thou  reformed  ?  Bless  God  for  so  great  a  mercy.  Look  back 
upon  the  mire  of  the  pit,  out  of  which  thou  art  delivered,  and 
take  heed  to  thyself,  how  thou  ever  comest  there  again*, 


CHAP.  XXII. 

Of  Moderation  in  the  Use  of  Meat  and  Drink. 

V.  '  BE  moderate  in  all  things,'  more  particularly? 
I*  '  In  the  use  of  meat  and  drinks.' 


The  Young  Man's  Guide,  369 

IL  '  In  sports  and  recreations.' 

III.  '  In  the  pursuit  of  worldly  wealth,  and  seeking  after  riches.' 
I.  ;  Be  moderate  in  the  use  of  meat  and  drinks  ;'  feed  for  the 
satisfying  thy  hunger,  and  strengthening  thy  body  for  the  service 
of  God,  and  not  merely  for  the  pleasing  thy  fleshly  appetite.  I 
deny  not,  but  the  Lord  sometimes  gives  us  liberty  to  eat  and  drink, 
not  only  for  necessity,  but  also  for  delight ;  and  I  grant  it  is  a 
blessing  from  God  promised  to  the  faithful,  Joel  ii.  26.  '  That 
they  shall  eat  in  plenty,  and  be  satisfied ;'  but  it  is,  that  they  may 
take  occasion  thereby  to  praise  the  name  of  the  Lord  for  his  bounty 
and  goodness.  But  will  thou  therefore  eat  to  gluttony,  and  allow 
thyself  in  such  intemperance,  as  will  make  thee  as  ready  to  curse 
God,  as  to  bless  and  praise  him  ? 

Our  Saviour  warns  his  own  disciples,  Luke  xxi.  24. '  Take  heed 
to  yourselves,  lest  at  any  time  your  hearts  be  overcharged  with 
Surfeiting  and  drunkenness.'  It  is  observable,  how  he  advisetk 
us  to  be  as  watchful  against  gluttony  as  drunkenness.  Many  look 
upon  drunkenness  as  a  heinous  sin ;  but,  as  for  gluttony,  they 
make  no  sin  of  it  at  all,  not  considering  that  a  man  may  offend, 
and  make  a  beast  of  himself  by  excessive  eating,  as  well  as  by 
excessive  drinking.  The  rich  glutton  went  to  hell,  not  for  any 
drunkenness  that  we  read  of,  but  for  gluttony,  Luke  xvi.  19. 

Therefore,  O  young  man,  it  concerns  thee  to  be  watchful  over 
thyself  herein  ;  let  not  thy  table  be  an  altar  to  thy  belly,  lest  it  be- 
come a  snare  to  thine  heart :  beware  of  feeding  thy  lust,  instead 
of  refreshing  thy  body  ;  eat  for  service  more  than  for  pleasure,  to 
preserve  nature,  rather  than  pamper  thy  body  :  and  when  thou 
art  feeding  thy  body,  forget  not  to  refresh  thy  soul,  by  meditating 
on  God's  goodness  and  bounty,  and  Christ's  sweetness,  who  is  the 
bread  of  life. 

That  thou  mayest  be  the  more  watchful  against  this  intempe- 
rance, consider  the  manifold  mischiefs  which  usually  accompany 
the  same. 

1 .  '  It  is  exceeding  hurtful  to  the  body,  filling  it  with  crudities, 
Roisome  humours,  and  dangerous  obstructions,  the  mother  of  most 
diseases.'  If  thou  wouldst  enjoy  an  active  healthy  body,  rise  al- 
ways from  the  table  with  an  appetite  :  but,  Oh  the  folly  of  many 
men,  who  for  a  short  delight,  which  lasteth  no  longer  than  the. 
meat  is  swallowing  down,  endure  many  hours'  grievances,  through 
the  oppression  of  the  stomach  and  pain  of  the  head!  yea,  oftentimes 
dangerous  surfeits,  which  hazard  life  itself.  What  pity  is  there  ' 
to  such  as  sell  their  health  and  ease  for  a  few  meals  ?  Let  them 
smart  for  it,  their  sickness,  may  cure  them  of  worse. 

2.  '  It  dulleth  the  wit,  infatuatfith  the  mind,  enervateth  the  soul 
and  power  thereof,  quencheth  and  devoureth  the  vigour  of  the  spi- 
rits, whereby  a  man  is  often  made  fit  for  nothing  but  to  bo  a  sleep- 
er or  an  idle  drone'    Is  this  thy  thankfulness  for  the  bounty  of  the 

47 


370  The  Young  Man's  Guide 


© 


Lord  to  thee,  to  make  such  use  of  it,  that  thou  art  good  for  jus* 
nothing  ? 

3.  '  It  is  a  great  incentive  to  lust ;  when  men  make  provision 
for  the  flesh,  they  soon  fulfil  the  lusts  thereof,'  Rom.  xiii.  14. 
Forbear  to  pamper  nature,  lest  it  prove  wanton  and  impetuous. 

4.  '  1  would  ask  such  as  give  up  themselves  to  the  satisfying  their 
carnal  appetite,  making  their  bellies  their  God,'  Whether  they  do 
not  think  that  they  must  one  day  answer  for  the  good  creatures  of- 
God  which  they  have  vainly  consumed  ?  If  they  make  any  ques- 
tion thereof,  hearken  to  what  the  wise  man  speaketh,  Eccles.  xi. 
19.  '  Rejoice,  O  young  man,  in  thy  youth,  and  let  thine  heart 
cheer  thee  in  the  days  of  thy  youth ;  but  know  thou,  that  for  all 
these  things  God  will  bring  thee  into  judgment.'  As  if  he  had  said, 
Take  thy  course,  O  young  man,  give  up  thyself  to  thy  lust,  and 
please  thy  sensual  appetite,  eai,  drink,  and  be  merry  ;  but  know, 
thou  shait  one  day  full  dearly  answer  for  the  same. 


CHAP.  XXIII. 

Of  Moderation  in  Sports  and  Recreations, 

II.  BE  moderate  in  thy  sports  and  recreations  ;  spend  no* 
&oo  much  of  thy  precious  time  therein  :  certainly,  if  thou  didst 
but  seriously  weigh  and  consider  how  much  work  lies  before  thee, 
and  how  little  time  remains  for  the  doing  it,  thou  wouldst  not  trifle 
away  so  much  of  it  in  vanity  and  pleasure  ;  but  wouldst  rather  spend 
the  greatest  part  of  the  time  thou  canst  spare  from  thy  particular 
calling,  in  renewing  thy  peace  with  God,  clearing  up  thine  inte- 
rest with  Christ,  and  '  making  thy  calling  and  election  sure.' 

I  deny  not  but  recreations-  are  lawful,  and  may  be  used,  pro- 
vided, 

1.  '  That  they  are  such  as  are  not  forbid,  either  by  the  law  of 
God,  or  law  of  man  f  for  the  pleasing  ourselves  in  any,  of  those, 
must  needs  be  displeasing  unto  God. 

2.  '  That  they  are  used  moderately,  not  spending  too  much  time 
in  them,,  nor  taking  too  much  time  about  them  y  for  thereby  you 
will  rather  be  disabled  for  the  discharge  of  the  duties  of  your  call- 
ing, than,  fitted  thereunto,  which  erosseth  the  main  end  of  recre- 
ations. The  mowers  whet  is  counted  no  let,  but  rather  a  further- 
ance of  his  work ;  but  if  he  spends  the  whole  day,  or  half  a  day 
in  whetting,  he  spoils  his  scythe,  and  hinders  his  work.  Now,  our 
recreation  ought  to  be,  as  whetting  to  the  mower,  wherein  no  more 
time  must  be  spent,  than  doth  conduce  to  the  better  fitting  us  for 
the  duties  of  our  general  calling. 

But  contrariwise,  how  do  the  greater  part  of  young  men  ekher 


The  Young  Marts  Guide*  STt 

accustom  themselves  to  unlawful  recreations,  sporting  themselves 
in  sin  and  wickedness,  or  else  abuse  their  lawful  recreations,  lavish- 
ing away  much  of  their  precious  time  therein,  making  vocation  of 
their  recreations,  as  if  their  work  were  to  play,  and  their  pastimes 
were  the  very  trade  to  which  they  had  served  an  apprenticeship, 
and  idleness  were  the  business  of  their  lives. 

Ah,  young  man  !  Is  your  peace  yet  to  be  made  with  God  ?  The 
pardon  of  your  sins  yet  to  fee  obtained  ?  Your  salvation  yet  to  be 
wrought  out  ?  And  is  not  the  time  allotted  for  these  things  both 
short  and  uncertain,  and  yet,  do  ye  squander  it  away  in  sports  and 
pastimes  ?  Doth  your  everlasting  happiness  and  misery  depend  on 
your  well  or  ill  improving  your  time  here,  and  can  you  so  prodigally 
lavish  it  out  in  sensual  pleasures  and  delights  ?  O  that  men  endow- 
ed with  reason  should  be  so  foolish  and  so  unwise,  as  to  hazard  the 
eternal  welfare  of  their  precious  souls  for  a  few  pleasing  vanities, 
which  last  but  for  a  moment! 

It  was  the  sad  expression  of  Lysimachus,  who  had  lost  his  king- 
dom for  one  draught  of  water,  '  For  what  a  short  measure  have  I 
made  myself  a  bond-slave  for  ever!'  Oh  the  folly  and  madness 
that  possesseth  the  hearts  of  many  young  men,  who  throw  away 
their  time  upon  their  lusts  and  pleasures,  as  that  which  is  nothing 
worth,  which  hereafter,  if  they  had  it,  they  would  give  a  whole 
world  to  redeem,  but  cannot  obtain  I 

Do  you  lackpastime,  sports  to  pass  away  the  time,  company  to 
pass  away  the  time  ?  Why  man,  is  all  thy  work  done,  that  thy 
time  now  lies  upon  thy  hand  ?  Look  to  it,  thou  may  est  hereafter 
beg  for  an  hour,  one  hour  to  pray  in,  or  an  hour  to  repent  in, 
which  now  thou  merely  trifleth  and  playeth  away.  O  what  a 
precious  commodity  would  time  be  in  hell !  One  day  of  grace,  one 
day.  to  repent  in,  what  a  joy  would  it  be  to  the  damned  soul  J  but 
then  it  would  be  too  late  ;  it  is  gone,  and  will  not  be  recalled  for 
ever.  The  more  to  restrain  you  from  all  excesses  in  your  sports 
and  pastimes,  let  me  propound  a  few  considerations. 

1.  '  Consider  the  shortness  and  uncertainty  of  that  time  which 
is  allotted  thee  here,  for  the  doing  of  all  that  is  to  be  done  for 
eternity.  The  life  here  is  but  for  a  moment,  in  comparison  of 
that  which  follows  after;  yet,  upon  this  moment  depends  thine 
eternal  state.  Thou  art  in  this  world  but  a  probationer  for  the  oth- 
er world.  Look  as  thou  behavest  thyself  here,  either  in  well-im- 
proving thy  time  and  talent  to  the  glory  of  God,  or  mispending 
it  in  fruitless  sports  and  recreations,  and  in  satisfying  thy  carnal 
lusts,  accordingly  will  be  thy  state  and  condition  hereafter  to  all 
eternity. 

O  young  man,  what  folly  then  must  it  needs  be,  to  deprive  thy- 
self of  that  fulness  of  joy  which  is  at  God's  right  hand  to  all  eter- 
nity, for  the  enjoyment  of  a  few  pleasures  here  which  last  but  for 
a  moment  ? 


372  The  Young  Man's  Guide. 

2.  l  Consider  that  the  time  here  spent  in  vanity  and  pleasure; 
will  yield  thee  little  comfort  on  thy  death-bed :'  What  was  it 
wherewith  Hezekiah  comforted  himself  on  his  supposed  death- 
bed ?  not  with  calling  to  mind  his  former  glory,  pleasures,  and  de? 
light  \  but  his  serving  God  in  integrity  and  uprightness  of  heart, 
Isa.  xxxviii,  1.  '  Remember,  O  Lord,  how  I  have  walked  before 
thee  in  truth  and  with  an  upright  heart ;  and  have  done  that  which 
is  good  in  thy  sight.'  This  was  that  which  then  yielded  him 
much  peace  and  comfort. 

Go,  O  young  man,  to  the  bed-side  of  a  dying  man,  and  mind 
him  both  of  his  worldly  vanities,  with  which  in  times  past  he  was 
delighted  ;  as  also  of  all  those  duties  of  piety,  and  works  of  righ- 
teousness which  he  has  performed  in  the  whole  course  of  his  life  ; 
and  then  ask  him,  in  which  he  doth  now  take  most  comfort  and 
delight ;  and  you  shall  find,  that  he  will  be  confounded  with 
shame  to  think  of  the  former ;  and  greatly  rejoice  with  the  re- 
membrance of  the  latter. 

3.  '  Consider  how  thou  must  be  called  to  an  account  at  that  last 
and  dreadful  day  of  judgment,  as  for  thy  other  sins,  so  for  thy 
mispent  time,  for  the  many  precious  horn  $  thou  hast  vainly  spent 
in  sports  ^Lndpastimcs.',  Thou  mayest  now  make  light  of  spending 
thy  precious  time  in  vanity  and  pleasure,  in  satisfying  thy  carnal 
lusts,  thinking  never  to  hear  of  them  again,  but  assure  thyself 
there  is  a  day  to  come  (how  near  thou  knowest  not)  when  thou 
must  give  account  unto  God  of  all  the  merry-meetings,  yea,  of 
every  hour  spent  in  worldly  pleasures  and  delights. 

Now,  O  young  man,  think  with  thyself  how  sad  thy  case  will 
be,  when  thou  shalt  recollect  how  many  days  thou  hast  spent  in 
pports  and  recreations,  and  how  few  in  fasting  and  humiliation; 
how  many  hours  thou  hast  spent  in  carding  and  dicing,  in  drinking 
and  .tippling  ;  and  how  few  in  reading,  hearing,  praying,  and  th§ 
;'ke» 


CHAP.  XXIV. 

Of  Moderation  in  seeking  after  Riches, 

III.  *  BE  moderate  in  the  pursuit  of  worldly  things,  in  seek- 
$ug  after  riches,  that  thou  mayest  not  be  drowned  in  the  cares  of 
(hem,1  John  yi.  27,  '  Labour,  not  for  the  meat  which  perisheth; 
but  for  that  meat  which  endureth  to  everlasting  life.'  Whereby 
meat,  our  Saviour  meaneth  '  all  things  which  the  world  affords  for 
the  use  of  man  ;'  one  kind  being  by  a  synecdoche,  put  for  all  oth* 
«r  kinds.  And  by  labouring,  he  means,  an  '  inordinate  and  im- 
moderate endeavour  after  the  things  of  this  world :'  For  the  word 


The  Young  Man's  Guide,  37 S 

in  the  Greek,  Hagazesthe,  signifies,  to  '  endeavour  after  things 
with  the  greatest  earnestness,  pains  and  diligence.'  So  that  our 
Saviour  doth  not  simply  forbid  the  labouring  for  earthly  things  : 
But, 

1.  *  The  inordinate  intention  of  the  mind  of  him  that  labours,' 
when  it  is  filled  with  zeal  for,  and  with  carking  distrustful  thoughts 
about  these  earthly  things  :  Or,  the  carnal  distrust  of  many  world* 
lings,  who  think  they  shall  never  have  enough  to  keep  them  when 
they  are  old  \  which  is  a  sinful  anxiety,  however  vailed  under  the 
appearance  of  providence  against  future  necessity,  whereby  they 
do  but  anticipate  their  cares,  and  create  a  needless  distraction  to 
themselves. 

2.  '  The  manner  of  labouring,'  when  temporal  things  are  pre- 
ferred before  spiritual  and  heavenly  ;  therefore  our  Saviour  add-* 
eth,  '  but  labour  for  the  meat  which  endureth  to  everlasting  life  ;' 
that  is,  chiefly  and  especially.  Look  how  much  more  excellent 
the  soul  is  than  the  body,  things  eternal,  than  those  that  are  tempo- 
ral; so  much  more  ought  we,  both  in  our  judgments  and  affec- 
tions, to  prefer  and  pursue  spiritual  grace  and  heavenly  glory, 
before  these  temporary  trifles. 

3.  '  The  measure  of  labouring,'  when  we  never  think  we  have 
laid  up  enough,  but  are  continually  and  eagerly  seeking  after  more, 
our  hungry  hearts  crying  still  in  our  ears,  '  Gather,  gather,  lay 
up  for  the  days  to  come.'  When  we  cannot  be  content  with  food 
convenient,  but  seek  after  more  than  is  needful,  both  for  the  pre- 
sent and  future  maintenance  of  the  charge  God  hath  committed 
to  us. 

It  is  recorded  of  Esau,  that  though  he  was  a  profane  earthly- 
minded  man,  yet  could  say  to  his  brother  Jacob, '  1  have  enough,' 
Gen.  xxxiii.  9.  O  then,  what  a  shame  is  it  for  such  as  make  a 
profession  of  religion,  and  would  seem  to  be  the  seed  of  Jacob,  yet 
cannot  say,  They  have  enough  !  O  how  many  Christians  herein 
come  short  of  Esau  !  should  you  by  your  extraordinary  care  and 
pains  to  attain  to  a  considerable  estate  here,  what  would  be  your 
advantage  thereby  ?  Perhaps  you  may  wear  better  clothes,  fare 
more  deliciously,  provide  greater  portions  for  your  children,  and 
at  last  go  to  hell  with  more  credit  than  the  poorer  sort :  And  is 
this  a  privilege  to  be  much  desired,  and  laboured  after,  to  descend 
with  pomp  into  the  pit  ? 

Consider,  1  beseech  ye,  how  little  good  your  wealth  can  do  ye  : 
Can  it  free  you  from  cares  ?  Can  it  lengthen  your  days  ?  Can  it 
keep  you  from  the  dropsy,  fever,  gout,  or  other  bodily  diseases  ? 
Can  it  preserve  you  from  death,  or  obtain  the  pardon  of  your  sins  ?■ 
You  may  indeed  procure  the  Pope's  pardon,  but,  will  God  sell 
you  a.  pardon  for  money  ?  Had  you  all  the  wealth  in  the  world,  it 
<:ould  not  purchase  heaven  for  you,  nor  free  you  from  hell,  no  nor 
grocurq  you  ;  a  dj-op  of  water  to  cool  your  tongue,'  or  ciuench 


£74  The  Young  ManU  Guide, 

your  thirst.  O !  who  would  lay  out  himself  wholly  upon  that 
which  cannot  help  him  in  his  greatest  distresses  !  riches  avail  not 
in  the  day  of  wrath.  I  beseech  you  therefore,  in  the  name  of 
Christ,  to  cast  out  this  worldliness,  and  cherish  it  no  longer ;  know, 
it  wiil  prove  a  murderer  of  your  souls,  it  will  cheat  you  of  ever- 
lasting happiness,  and  entice  you  into  hell,  by  pretence  of  profit 
and  advantage.  It  is  observable,  that  we  find  not  in  all  the  scrip- 
ture, that  any  saint  was  guilty  of  this  sin,  of  setting  his  heart  upon 
the  world,  and  seeking  immoderately  after  earthly  riches.  We  read 
of  Aaron's  idolatry,  Lot's  incest,  Noah's  drunkenness,  David's 
adultery,  Peter's  denial  of  his  Master ;  but,  where  do  you  read  in 
scripture  of  any  saint  that  was  overcome  with  this  sin  ?  It  is  not  to 
be  denied,  but  that  as  the  seeds  of  all  sins  are  in  the  best  of  men, 
so  likewise  the  seeds  of  this  sin  ;  but  that  any  saint  was  given  up 
to  the  power  of  it,  we  do  not  read.  How  should  this  considera- 
tion stir  you  up  to  a  greater  watchfulness  against  the  same  ? 

For  the  better  taking  you  from  an  '  immoderate  seeking  after 
worldly  riches,'  weigh  these  few  considerations. 

1 .  '  Consider  the  vanity  of  all  earthly  things,'  which  appeareth 
by  the  testimony  of  Solomon,  whom  God  for  his  wisdom  chose,  as 
it  were,  to  be  the  foreman  of  a  grand  inquest  impannelled  to  make 
inquiry  into  the  state  of  the  world,  and  the  things  therein.  Hav- 
ing seen,  and  experienced,  and  sucked  out  the  juice,  and  even 
extracted  the  spirits  of  all  worldly  things,  to  make  the  fuller  proof 
of  what  there  was  in  them,  at  length  he  gives  in  his  verdict,  '  That 
they  were  mere  vanity  ;'  not  only  vain,  but  vanity  in  the  abstract, 
therefore  altogether  ineffectual  to  render  a  man  truly  happy ;  which 
lie  lays  down  in  this  proposition,  Eccles.  i.  2.  '  Vanity  of  vanities, 
vanity  of  vanities,  all  is  vanity  ;'  that  is,  all  worldly  things  are 
most  vain  ;  for  thus  the  superlative  degree  in  the  Hebrew  is  usually 
'•expressed,  as  the  highest  heavens,  is  called  the  heaven  of  heavens; 
the  most  excellent  song,  the  song  of  songs. 

All  worldly  things  are  said  to  be  extremely  vain, 

1 .  Because  there  is  no  permanency  in  them,  being  all  subject 
to  change  and  corruption,  deceiving  such  as  trust  in  them  ;  they 
promise  much  content  and  satisfaction,  but  they  are  so  far  from 
yielding  the  same,  that  they  often  bring  much  grief  and  trouble 
of  mind. 

2.  Consider,  they  are  not  only  vanity,  but  vexation  of  spirit, 
Eccl.  ii.  12.  Though  riches  are  nothing  in  themselves,  yet  they 
are  full  of  power  and  activity,  to  inflict  vexation  upon  the  spirit 
of  man :  for  there  is  vexation  in  getting  them,  vexation  and  care 
in  keeping,  and  vexation  in  parting  with  them  :  So  that  worldli- 
ness is  not  only  a  sin,  but  a  torment  and  vexation  ;  it  is  its  own 
punishment.  Most  sins  carry  a  delight  in  their  faces,  as  tl  lis  also 
doth,  but  they  have  a  sting  in  their  tail ;  that  which  is  so  beautiful 
in  thine  eye,  will  be  gall  in  thine  heart,  and  wormwood  in  thy 


The  Young  Man's  Guide.  3?& 

belly  :  As  those  that  live  godly,  so  thou  also  that  wilt  live  worldly 
must  suffer  tribulation  ;  and  through  those  many  tribulations  must 
thou  enter  into  the  kingdom  of  everlasting  darkness. 

3.  Consider  that  they  are  empty  and  unsavoury,  yielding  no  true- 
contentment  to  them  that  enjoy  them :  for,  how  many  do  we  see 
abound  with  wealth,  who  yet  have  unquiet  and  discontented  spi- 
rits ?  whereby  it  appears,  that  it  is  not  in  the  power  of  outward 
things  to  satisfy  the  heart  of  man.  True  it  is,  those  worldly  riches 
promise  contentment,  and  the  worldling's  heart  deceiving  him, 
makes  him  believe,  that  when  he  hath  raised  his  estate  to  such  a 
proportion,  he  will  then  rest  satisfied  and  contented ;  but  when 
he  has  obtained  the  estate,  where  is  the  contentment  ?  '  He  shall 
not  feel  quietness  in  his  belly,  but  in  the  fulness  of  his  sufficiency 
he  shall  be  in  straits,'  Job.  xx.  20,  22. 

Be  wise,  O  young  man,  if  thou  hast  no  more  grace,  yet  learn 
more  wit,  than  thus  intensely  to  mind,  and  immoderately  to  seek 
after  earthly  things,  which  when  thou  hast  them,  cannot  add  one 
cubit  to  thy  contentation  ;  it  is  God  alone  that  can  satisfy  the  other* 
wise  insatiable  heart  of  man.  The  soul  that  seeketh  contentment 
in  any  thing  below  God,  is  like  to  have  the  same  success  with  that 
unclean  spirit,  which  sought  rest  in  dry  places :  The  full  bags  or 
barns  will  be  as  empty  things  as  dry  places  ;  thou  mayest  seek  rest 
in  them,  but  wilt  find  none. 

4.  Consider  that  worldly  riches,  as  they  are  unsatisfactory,  so 
unprofitable,  yielding  little  profit  to  those  who  have  most  of  them7 
Mat.  xvi.  26.  '  What  will  it  profit  a  man,  though  he  gain  the 
whole  world,  and  lose  his  own  soul  ?'  As  he  assuredly  will,  who 
sets  his  heart  more  upon  gold  than  upon  grace  and  godliness ;  and 
seeketh  more  earnestly  after  worldly  things  than  after  an  interest 
in  Christ ;  "the  light  of  God's  countenance,  and  the  assurance  of 
his  loving  favours. 

Suppose  a  man  have  an  assurance  of  this  world's  good,  yet  what 
profit  or  privilege  hath  be  above  him  that  enjoyeth  but  a  compe- 
tency ?  A  little  will  be  enough  to  a  prudent  mind,  and  enough  is 
a  feast  when  thou  hast  the  most,  what  wilt  thou  have  more  than  for 
food  and  raiment,  out  of  all  thy  store  ?  For  what  is  over  and  above,* 
thou  must  be  accountable  to  thy  Lord  and  Master  at  the  great  day, 
how  and  where  thou  hast  bestowed  it  for  him. 

Obj.  '  It  may  be  thou  wilt  reply,  that  the  rich  may  have  dain- 
tier diet,  and  more  costly  apparel  than  the  poorer  sort  of  people.' 

Ansi  To  which  1  answer,  That  the  rich  have  no  greater  privilege 
or  profit  thereby,  because  the  pleasure  of  eating  and  drinking  con-^ 
sisteth  not  so  much  in  the  daintiness  of  the  fare,  as  in  the  goodness 
of  the  stamoch :  He  who  feedeth  on  his  coarse  fare  with  an  hungry 
appetite,  taketh  more  delight  in  his  meat  than  he  who  is  glutted 
with  often  feeding  on  his  delicious  fare.    Neither  hath  the  rich 


370  The  Young  Man's  Guide, 

man  any  more  benefit  by  his  costly  apparel,  than  the  poor  man  by 
his  plain  habit,  which  keeps  him  as  warm  as  the  finer  and  richer. 

But  how  many  rich  misers  are  there,  who  though  they  have 
abundance  of  this  world's  goods,  yet  have  not  the  heart  to  use 
them,  but  spare  from  their  own  backs,  and  pinch  their  own  bellies, 
to  fill  their  purses  !  What  profit  or  benefit  have  such  by  their 
riches,  but  only  the  beholding  them  with  their  eyes  ? 

Besides,  no  outward  riches  can  make  us  better  in  the  best  things* 
They  cannot  make  us  more  acceptable  to  God  ;  neither  can  they 
make  us  more  rich  in  spiritual  grace  ;  more  virtuous  or  religious  ; 
They  cannot  assure  us  of  God's  love,  nor  of  our  future  happiness  : 
They  will  not  profit  us  at  the  day  of  death,  being  then  like  Job's 
friends,  miserable  comforters,  adding  to  our  grief:  Neither  will 
they  benefit  at  the  day  of  judgment,  but  rather  increase  our  bills 
of  account,  how  we  have  gotten,  how  we  have  used  and  spent 
them.  Thus  you  see  how  unprofitable  riches  are,  to  the  owners 
and  possessors  of  them. 

5.  Consider  how  riches  are  not  only  unprofitable,  but  also  hurt- 
ful and  pernicious  to  those,  who  setting  their  hearts  upon  them,  do 
inordinately  seek  after  the  same.  Hurtful  they  are  not  in  them- 
selves, and  in  their  own  nature,  but  through  our  corruption,  where- 
by we  are  apt  to  abuse  them  unto  evil. 

1.  The  immoderate  seeking  after  riches  will  both  keep  us  from 
the  performance  of  holy  and  religious  duties,  and  distract  us 
therein. 

2.  It  will  expose  us  to  manifold  temptations ;  as  1  Tim.  vi.  9. 
and  put  us  upon  the  committing  of  any  sin  for  the  obtaining  a  little 
worldly  wealth. 

3.  It  will  hinder  us  from  attaining  unto  heavenly  happiness  5. 
and,  like  the  camel's  bunch,  keep  us  from  entering  into  the  strait 
gate. 

These  considerations,  seriously  weighed,  will  be  a  special 
means  to  take  off"  thine  heart  from  an  immoderate  seeking  aftey 
worldly  riches. 


CHAP.  XXV. 

S'heweth  the  Danger  of  bad  Company,  and  the  Advantage  of  good 

Company. 

IV.  BE  careful  of  thy  company,  especially  whom  thou 
Snakest  thy  bosom  and  familiar  friends  :  For  that  is  a  matter  of 
great  concernment  to  thy  spiritual  welfare.  This  I  shall  branch 
into  two  heads. 

1,  Avoid  the  society  of  wicked  and  profane  person.*. 


The  Young  Man's  Guide.  3?f 

2»  Desire  and  embrace  the  company  of  the  godly. 
I.  'Avoid  the  society  of  wicked  men,  which  has  been  the  bane 
and  ruin  of  thousands  of  young  men.'  I  do  not  say  that  all  man- 
ner of  society  with  graceless  and  profane  persons  is  sinful  and 
unlawful,  and  that  thou  oughtest  not  to  come  at  all  into  their  com- 
pany, nor  to  have  any  intercourse  and  commerce  with  them  in  buy- 
ing, selling,  and  the  like.  But  thy  care  must  be  to  avoid  all  in- 
timate society  and  familiarity  ;  yea,  all  needless  and  unnecessary 
conversing  with  them. 

1.  For  first,  it  is  exceedingly  dangerous  without  a  just  warrant 
and  calling,  to  be  much  in  the  company  of  wicked  and  profane 
men,  especially  such  as  are  scoffers  of  religion,  and  traducers  of 
good  men,  who  by  their  loose  conversation,  and  continual  railing 
against  religion  and  the  professors  thereof,  will  take  off  thy  heart 
from  all  love  and  delight  in  holy  and  religious  exercise  ;  and 
work  in  thee  a  distaste  and  contempt  of  the  ways  of  godliness* 

There  is  a  secret  and  bewitching  power  in  profane  company, 
to  impoison  and  pervert  even  the  best  disposition  ;  sin  being  of  a 
Contagious  nature,  more  infectious  than  the  plague,  and  the  soul 
much  more  catching  of  the  contagion  of  sin,  than  the  body  of  an 
infectious  disease.  It  is  a  thing  of  great  difficulty,  ordinarily 
and  intimately  to  converse  with  wicked  men,  and  not  to  be  tain- 
ted with  their  sins,  for  besides  that  they  are  apt  to  infect  others, 
We  are  very  apt  to  receive  the  infection,  having  the  seeds  of  all 
sins  remaining  in  us.  Joseph,  though  he  was  a  virtuous  young 
man,  yet  being  in  the  king's  court,  soon  learned  to  swear  ordi- 
narily, by  the  life  of  Pharaoh,  Gen.  xlii.  13,  14. 

Common  experience  tells  us  how  many  hopeful  young  men, 
who  have  blossomed  fairly,  and  brought  forth  some  good  fruit,  yet 
•by  frequenting  the  company  of  wicked  and  lewd  persons,  have  pro- 
ved very  profane  and  debauched.  The  philosophers  do  well  ob- 
serve, that  all  waters,  both  in  colour  and  taste,  participate  of  the 
nature  and  disposition  of  the  grounds  through  which  they  pass  : 
in  like  manner  men  do  participate  of  the  disposition  and  manner 
of  those  with  whom  they  frequently  and  familiarly  converse. 

'  It  is  not  for  the  honour  of  God's  children  to  hold  intimate  so- 
ciety and  converse  with  wicked  men  ;'  men  being  generally  repu- 
ted to  be  of  their  temper  and  disposition  with  whom  they  ordina- 
rily and  intimately  converse,  according  to  that  old  proverb, 
1  Birds  of  a  feather  will  flock  together.'  The  company  in  which 
thou  delightest,  shews  what  course  thou  lovest,  and  what  spirit 
thou  art  of.  If  therefore  thou  delightest  in  the  companv  of  lewd 
and  profane  persons,  thou  hast  cause  to  suspect  thy  heart  is  not 
right.  The  beloved  disciple  John  makes  it  a  sign  that  'we  are 
passed  from  death  to  life,  if  we  love  the  brethren,'  1  John  iii. 
14.  And  it  is  love  that  makes  their  company  delightful;  and 
what  sign  is  it  in  thee,  that  lovest  and  associatest,  with  scoffers 

48 


373  The  Young  Man's  Guide, 

of  the  brethren  ?  Search,  and  consider  if  this  do  not  mark  thee 
out  lor  one  whose  soul  abides  in  death. 

Therefore,  O  young  man,  as  thou  desirest  to  keep  up  the 
credit  of  religion,  thine  own  reputation,  with  the  godly,  and  the 
hopes  of  thine  own  uprightness  with  God,  beware  of  evil  work- 
ers, and  as  much  as  possible  keep  out  from  among,  them  ;  and 
whenever  thou  dost  occasionally  fall  among  them,  abide  there 
with  fear,  not  with  pleasure,  and  no  longer  than  need. 

3.  '  By  an  unnecessary  conversing  with  profane  men,'  thou 
makes*  thyself  accessary  to  their  sins,  even  to  their  blasphemy^ 
ribaldry,  and  profaneness  ;  for,  by  thy  silence,  thou  givest  a  se- 
cret consent  to  their  wickedness,  and  so  makest  it  thine  own. 

4.  k  Intimate  and  needless  society  with  the  wicked,  will  make 
thee  liable  to  their  punishments.'  '  He  that  walketh  with  wise 
men  shall  be  wise,  but  a  companion  of  fools  shall  be  destroyed,' 
Prov.  xiii.  20.  that  is,  whosoever  partakes  with  wicked  men  ia 
their  wicked  ways  and  courses,  shall  assuredly  partake  with  them 
in  their  punishments. 

Therefore,  St.  John,  as  it  is  recorded  of  him,  going  to  the 
bath  of  Ephesus,  there  met  Ebion  and  Cerinthus,  two  blasphe- 
mous heretics,  belching  out  their  blasphemies  against  Christ,  where- 
upon he  made  all  the  haste  he  could  out  of  their  company,  fear- 
ing some  imminent  judgment  from  the  Lord  to  fall  upon  them ; 
who-  was  no  sooner  departed,  but  presently  the  house  fell  down 
and  destroyed  them  with  their  companions. 

Ah  young,  man,  know  assuredly,  that  if  thou  needlessly  and 
frequently  associate  thyself  with  wicked  and  profane  persons,  thou 
wilt  partake  of  their  plagues.  If  therefore  thou  art  engaged  in 
evil  company,  speedily  withdraw  thyself  from  them.  The  phy- 
sisian^s  rule,  in  reference  to  persons  infected  with  the  plague,  is 
good  to  be  observed  towards  profane  companions,  Cito,  longe,. 
tarde  :  1.  Speedily  flee  from  their  company.  2.  Flee  far  away. 
3.  Return  slowly  to  them  again.'  Now  visited  persons  are  not  more 
infectious  than  lewd  company;  therefore,  as  thou  regardest  the 
health  of  thy  soul,  1 .  Speedily  flee  from  them*  2.  Flee  far  away. 
3.  See  them  mend,  before  thou  returnest  to  them  again.  Never 
expect  to  be  one  of  Christ's  true  disciples,  until  thou  leave  that 
cursed  fellowship.  Had&l  not  thou  better  say  to  them,  '  Depart 
from  mc,  I  will  know  you  no  more  •,'  than  have  Christ  say  to  thee 
at  the  great  day,  '  Depart  from  me  into  everlasting  fire,  T  will 
you  not  know  V  For  one  of  those  will  certainly  be,  if  thou  dost 
not  here  depart  from  thy  lewd  companions,  leaving  their  society, 
thou  must  hereafter  depart  from  Christ  into  hell-fire,  where,  in- 
stead of  roaring  and  singing,  will  be  weeping,  and  wailing,  and 
gnashing  of  teeth.  But,  it  is  not  only  the  company  of  dissolute 
scandalous  persons,  as  *  drunkards,  swearers,  scoffers-  of  reli- 
gion,' &c.  I  would  advise  thee  to  shun,  but  even  persons,  '  mere- 


The  Young  Man's  Guide.  S79 

ry  civil,  dead-hearted,  formal  professors  of  religion ;'  let  not 
these  be  companions  of  thy  choice,  or  thy  bosom  friends,  who 
being  unacquainted  with  the  mysteries  of  the  gospel,  and  the 
power  of  godliness,  cannot  minister  any  savoury  profitable  dis- 
course to  their  hearers-:  so  that,  whosoever  shall  frequently  as- 
sociate himself  with  such,  neglecting  the  communion  of  saints, 
he  will  soon  find  his  zeal  for  God  and  the  ways  of  godliness  much 
cooled-;  his  fervency  in  holy  duties  must  abate,  his  love  to  God 
and  his  people  much  lessened;  yea,  and  an  universal  decay  of 
his  grace  insensibly  to  grow  upon  him  ;  so  that  a  Christian,  in- 
stead of  proceeding  forward  in  religion,  and  growing  in  grace? 
will  go  backwards,  and  find  a  spiritual  decay  in  himself. 

Therefore,  O  young  man,  in  the  choice  of  friends  for  thine  in- 
timate acquaintance  and  familiar  converse,  seriously  think  of  this. 

II.  '  Desire  and  embrace  the  company  of  the  godly,  who  may 
further  thee  in  the  way  to  heaven  ;  make  them  thy  familiar  friends 
and  companions.'  The  more  thou  eonversest  with  such,  the  great- 
er increase  wilt  thou  find  in  thyself  of  knowledge,  faith,  love,  zeal, 
humanity,  and  other  graces.  The  very  presence  of  a  religious  per- 
son, much  more  his  gracious  speeches,  his  holy  advice,  his  sea- 
sonable reproofs,  and  his  godly  conversation,  will  be  a  great  help 
to  thee  in  the  way  to  heaven.  There  is  a  certain  virtue  in  the 
words  and  behaviour  of  men  endued  with  heavenly  wisdom,  which 
(by  the  blessing  of  God's  holy  Spirit)  doth  work  effectually  on 
those  who  are  conversant  with  them,  for  the  enlightening  their 
minds  with  the  knowledge  of  God  and  his  truths,  for  the  inflam- 
ing their  hearts  with  a  love  to  God,  and  zeal  for  his  glory. 

O  young  man,  thou  canst  not  imagine  what  spiritual  advantage 
may  be  got  by  conversing  with  holy  gracious  persons,  especially 
if  thou  beest  careful  to  treasure  up  those  Christian  experiences 
thou  nearest  from  them,  and  what  else  may  make  for  thy  spiritu- 
al good.  Thus  will  the  communion  of  saints  be  improved  to  the 
edification  of  saints. 

Having  done  with  the  directions  which  concern  yourselves  in 
particular;  I  now  proceed  to  such  as  relate  to  others* 

€HAP.  XXVL 

Bheweth  wherein  a  peaceable  Disposition  consisteth. 

I.  'BE  peaceable  towards  all.'  Rom.  xii.  18.  '  If  it  be  pos- 
sible, as  much  as  lieth  in  you,  live  peaceably  with  all  men.  Those 
two  phrases,  if  it  bt  possible,  and  as  much  as  lieth  in  you,  though 
they  may  seem  limitations  of  the  duty,  yet  they  are  also  amplifi- 
cations thereof  5  and  shew,  that  there  must  be  nothing  wanting  in 


38©  The  Young  Maris  Guide. 

our  endeavours,  but  our  utmost  ability  must  be  put  forth  in  fol- 
lowing after  peace.  A  peaceable  disposition  consisteth  in  these 
eight  things. 

1.  '  In  a  backwardness  to  give  offence  unto  others.1  A  man  of 
a  peaceable  disposition,  will  forbear  all  provoking  language  and 
carriage,  or  whatsoever  may  stir  up  others  unto  wrath,  f  confess 
too  many  young  men  are  like  the  troubled  sea,  continually  casting 
forth  the  foam  of  passion  and  fury,  but  he  who  hath  peace  in  his 
heart,  will  shew  it  in  his  words  and  actions. 

2.  *  In  an  unaptness  to  take  offence  when  given,"'  well  knowing 
that  it  is  the  sudden  taking  an  offence,  that  doth  occasion  strife  and 
contention,  rather  than  the  giving  it ;  as  it  is  the  second  blow  that 
makes  the  fray.  Many  out  of  their  pride  think  it  a  point  of  base- 
ness,  ignominy  and  disgrace,  to  put  up  with  the  least  wrong,  but 
Solomon  saith,  Prov.  xix.  1 1 .  It  is  the  glory  of  a  man  to  pass  over 
an  offence;  taking  little  notice  of  it,  and  putting  the  best  interpre- 
tation upon  it.  If  God  were  '  strict  to  mark  what  we  do  amiss, 
what  would  become  of  us  V  God  indeed  is  strict  to  mark  what  we 
do  well.  If  there  be  any  little  good  in  the  midst  of  manifold  im- 
perfections, God's  way  is  to  pass  by  the  imperfections,  and  take 
notice  of  the  °-ood. 

O  young  man,  if  thou  would  behave  thyself  as  a  child  of  God, 
and  a  son  of  peace,  be  not  strict  in  observing  every  petty  injury 
and  offence  done  to  thee,  but  rather  pass  them  by,  taking  no  no-> 
tice  of  them. 

3.  '  In  a  forwardness  to  be  reconciled  unto  those  who  have 
wronged  thee.'  I  have  read,  that  there  had  sometimes  been  a  va- 
riance between  two  famous  philosophers,  Aristippus  and  Aeschi- 
nes  ;  Aristippus  at  length  goeth  to  Aeschines,  and  seeks  for  peace 
and  reconciliation,  and  withal  said,  Remember,  though  I  am  the 
elder,  yet  I  first  sought  for  peace.  True,  said  Aeschines,  and  for 
this  I  will  ever  acknowledge  you  the  worthier  man ;  for  I  began 
the  strife,  but  you  the  peace. 

But,  O  young  men,  how  many  of  you  come  far  short  of  Ari- 
stippus (though  a  heathen  philosopher)  in  this  particular,  thinking 
it  no  disgrace  to  break  the  peace,  but  a  disgrace  to  seek  it  ?  forget- 
ing  how  Abraham  humbled  himself  so  far,  as  to  go  to  Lot  for 
peace  and  reconciliation,  the  superior  to  the  inferior,  though  the  in- 
jury was  done  on  Lot's  part,  and  not  on  Abraham's.  Surely, 
whosoever  will  be  the  children  cf  Abraham,  must  follow  the  steps 
of  their  father  Abraham  ;  and  though  elder  in  years,  and  greater 
in  place,  yet  go  first  to  their  brother  for  peace  and  reconciliation  ; 
yea,  herein  we  shall  imitate  God,  and  thereby  shew  ourselves  the 
children  of  our  heavenly  Father,  who  first  seeks  unto  us,  who 
have  grievously  sinned  and  trespassed  against  him.  Alas  !  if  God 
had  not  began  with  us,  when  should  we  have  sought  to  him  ? 
we  should  have  stood  out  with  him  to  all  eternity.     Now,  is  it 


The  Young  Maris  Guide,  381 

she  honour  of  God  to  begin  with  us  poor  creatures  ?  And,  is  it  not 
the  honour  of  a  creature  to  begin  reconciliation  with  his  fellow- 
creature  ? 

4.  'In  a  willingness  to  part  with  thy  right  for  peace-sake.' 
When  men  stand  upon  terms  of  extreme  right,  their  peace  is  usu- 
ally broken,  and  contentions  are  engendered.  The  world  may 
count  this  an  effeminate  softness,  but  it  is  the  truest  prudence.  I 
deny  not,  but  a  man  of  a  peaceable  disposition,  may  with  a  good 
conscience,  seek  to  recover  his  own  by  law,  provided  that  it  be 
not  for  every  small  trifling  matter,  and  without  all  private  revenge 
and  inward  hatred,  and  after  all  amicable  means  and  remedies 
have  been  used  ;  for  the  law  is  to  be  used  only  as  physic  for  those 
diseases,  which  cannot  otherwise  be  cured. 

5.  '  In  a  patient  bearing  the  wrongs  and  injuries  of  others  done 
unto  thee.'  Mat.  v.  39.  saith  our  Saviour.  '  Resist  not  evil ;  but 
whosoever  shall  smite  thee  on  the  right  cheek,  turn  to  him  the 
other  also,'  &c.  Which  words  are  not  to  be  understood  literally, 
but  comparatively  ;  as  if  he  had  said,  rather  than  revenge  thyself 
by  rising  up  against  him  that  have  smitten  '  on  the  right  cheek, 
turn  to  him  the  other  also  ;'  that  is,  be  more  ready  to  receive  an- 
other wrong,  than  retaliate  the  former ;  rather  than  thou  shouldest 
revenge  thyself  of  a  small  injury,  be  ready  to  receive  a  greater. 

Neither  is  this  exposition  of  our  Saviour  to  be  applied  only  to 
real  blows,  to  smiting  by  the  hand,  but  also  by  the  tongue,  to  the 
suffering  of  reproaches  ;  as  4f  he  had  said,  if  a  man  shall  speak 
disgracefully  and  reproachfully  of  thee,  be  so  far  from  casting  dirt 
in  his  face,  by  reproaching  him  again,  as  rather  be  ready  to  re- 
ceive greater  reproaches  and  disgraces. 

6.  '  In  a  willingness  to  forgive  the  wrongs  and  injuries  of  others, 
offered  unto  us  ;'  wherein  we  are  like  unto  God  in  one  of  those 
excellencies  whereof  himself  glprieth.  For,  in  Exod.  xxxiv.  7, 
where  we  have  an  enumeration  of  the  names  of  God  wherein  he 
glorieth,  this  is  one,  Forgiving  iniquities,  transgressions  and  sins. 
They  therefore  that  forgive,  the  wrongs  and  trespasses  of  others 
done  unto  them,  shew  themselves  like  unto  God  in  his  excellency. 

Besides,  our  forgiving  the  trespasses  of  our  neighbours  commit- 
ted against  us  is  made  the  condition  of  God's  forgiving  of  us,  For~ 
give,  and  you  shall  be  forgiven,  Luke  vi.  37.  And  if  ye.  forgive  not 
men  their  trespasses,  neither  zvill  your  Father  forgive  your  trespas- 
ses. A  dreadful  word  to  all  such  who  are  of  implacable  spirits, 
who  will  revenge  their  wrongs,  but  will  not  remit  them.  Wouldst 
thou  not  be  forgiven  ?  Wouldst  thou  that  God  should  revenge 
upon  thee  the  wrong  thou  hast  done  him  ?  O  tremble !  He  will 
certainly  do  it,  he  will  not  forgive  thee,  unless  thou  forgive  thy 
brother.  Take  heed,  man,  what  thou  dost,  retain  not  revenge, 
no,  nor  ill  in  thy  heart ;  for  it  is  a  vain  thing  to  say,  /  for give , 
whilst  thou  malignest  in  thy  heart?  and  retainest  a  grudge  within 


382  The  Young  Mail's  Guide. 

$iee.  Thou  never  forgives!,  till  thou  forget  also,  so  far  forth  a& 
never  to  remember  thy  brother's  wronging  of  thee  to  his  preju- 
dice. This  is  the  forgiveness  thou  wouldst  have  from  God,  that 
he  remember  thy  sins  no  more  :  and  this  is  the  forgiveness  that 
God  expects  from  thee  to  thy  brother  ;  and  so  he  expects  it,  that 
thou  art  at  this  point,  either  forgive,  or  thou  shah  never  be  for- 
given ;  either  forget  thy  brother's  trespasses,  or  God  will  remem- 
ber thine. 

7.  '  In  a  readiness  to  do  what  good  offices  of  love  and  kindness 
we  can  do  unto  those  who  have  wronged  us,'  for  which  we  have 
the  command  of  Christ,  Mat.  v.  44.  '  But  I  say  unto  you,  love 
your  enemies ;  bless  them  that  curse  you,  do  good  to  them  that 
hate  you.'  It  is  not  sufficient  to  speak  friendly  and  peaceably, 
but  we  must  shew  our  peaceable  disposition  by  doing  good  unto 
those  who  have  wronged  us.  To  requite  good  for  good,  is  civil 
courtesy;  to  requite  evil  for  evil,  is  malicious  policy  ;  to  requite 
evil  for  good,  is  hateful  ingratitude  ;  but  to  requite  good  for  evil, 
is  true  Christian  charity,  which  goeth  beyond  all  the  heathenish 
love  in  the  world.  This  is  a  lesson  hard  to  flesh  and  blood  ;  but 
the  more  difficult  it  is  to  nature,  the  more  earnest  should  be  our  en- 
deavours, and  the  more  comfortable  will  be  our  practice. 

3.  '  In  a  forwardness  to  make  peace  between  others  who  are  at 
variance.'  This  is  counted  by  many  worldly  politicians  a  thank- 
less office,  because  they  incur  the  displeasure,  and  lose  the  friend- 
ship of  both  parties.  But,  what  if  thou  shouldst  lose  the  friend- 
ship of  one  or  two  men,  yet,  by  doing  thy  duty  to  thy  neighbour, 
thou  shalt  gain  the  favour  ef  God,  which  will  abundantly  recom- 
pence  the  loss  of  any  man's  friendship.  Besides,  though  it  should 
f>rove  a  thankless  work,  yet  there  is  a  blessing  promised  thereunto, 
Mat.  v.  9.  '  Blessed  are  the  peace-makers  5  for,  they  shall  be  cal- 
led the  children  of  God  ;'  that  is,  they  shall  attain  to  this  privi- 
lege and  prerogative,  to  be  the  children  of  God.  And,  saith  the 
apostle  James,  James  iii.  18.  '  The  fruit  of  righteousness  is  sown 
in  peace  of  them  that  make  peace ;'  that  is,  such  as  make  peace 
between  others,  do  sow  the  seeds  whieh  afterwards  will  yield 
sheaves  of  comfort  into  their  bosoms.  Yea,  by  labouring  to  make 
peace,  they  sow  the  seed  of  everlasting  reward,  which  afterwards 
they  shall  receive  :  So  that  the  glorious  rewards  which  follow  this 
duty,  do  abundantly  recompence  the  inconveniences  and  mischiefs 
which  sometimes  accompany  the  sameF 


The  Young  Man's  Guide*  33$ 


CHAP.  XXVII. 

Sheweth  how  to  carry  ourselves  towards  others* 

II.  ANOTHER  duty  incumbent  on  thee,  which  relateth  W 
Others,  is  this  ;  be  affable  and  courteous  unto  all,  avoiding  all  mo- 
rose and  supercilious  behaviour :  Religion  requires  courtesy,  as 
well  as  piety,  good  manners,  together  with  good  consciences.  Many 
moral  men  who  have  no  saving  grace,  yet  herein  carry  themselves 
like  Christians.  What  a  shame  is  it  then  for  Christians*,  who  have 
truth  of  grace  in  them,  not  to  carry  themselves  like  moral  men ! 

This  will  exceedingly  grace  your  carriage,  and  make  your  com- 
pany welcome  and  acceptable  unto  all  j  yea,  it  will  win  the  hearts 
of  all  with  whom  you  have  to  do,  and  even  knit  them  unto  you, 
David's  courteous  carriage  made  all  the  servants  of  Saul  to  respect 
him :  yea,  it  is  said, '  All  Israel  and  Judah  loved  him,'  1  Sam- 
xviii.  16. 

On  the  other  side,  churlishness,  bitterness,  testiness,&nd  such  other 
vices,  which  are  contrary  to  this  virtue,  alienate  men's  minds 
from  them ;  yea,  and  exasperate  them  against  them. 

But  withal,  take  notice,  that  this  courtesy  and  gentleness  must 
neither  make  thee  an  hypocrite  and  dissembler,  nor  over  familiar 
with  thy  inferiors,  especially  such  as  are  in  subjection  under 
thee :  for  God's  image,  which  all  superiors  carry,  must  be  res~ 
pected  of  them,  and  accordingly  must  they  carry  themselves. 

Nor  yet  must  this  make  any  over  remiss  in  reproving  offend- 
ers ;  for  so  would  this  comely  virtue  be  turned  into  an  hurtful  and 
dangerous  vice  ;  Indeed  it  serve th  to  sweeten  reproofs,  that  they 
may  be  the  better  accepted.  Be  courteous  to  all,  but  beware  of 
connivance,  much  more  of  compliance  with  evil  men  in  their  sins» 
Let  not  pretence  of  being  courteous,  draw  thee  aside  to  be  vi- 
cious. 

III.  '  Carry  thyself  humbly  towards  all  men,  thinking  better  of 
others  than  of  thyself.'  The  tFuth  is,  that  man  that  well  knoweth 
himself,  knoweth  more  of  himself,  of  his  own  weakness  and  vile- 
ness,  than  he  can  know  of  most  others ;  and  therefore  he  may- 
well  have  a  meaner  esteem  of  himself  than  of  others  ;  especially 
such  as  are  of  his  rank,  and  betwixt  whom  there  is  not  too  palpa- 
ble a  difference.  If  he  have  apparently  better  gifts  than  others, 
yet,  his  humble  mind  will  make  him  think,  that  others  may  have 
more  true  inward  grace  and  sincerity,  because  he  knows  more  of 
the  deceit  of  his  own  heart  than  he  can  of  others. 

This  virtue  of  humility,  though  it  be  primarily  seated  in  the 
heart,  yet,  from  thence  it  extends  itself  to  a  man's  outward  con- 
versation, and  proves  a  most  lovely  and  adorning  grace,  which 
doth  adorn  our  christian  profession,  and  obtains  favour  both  with. 


384  The  Young  Man's  Guide* 

God  and  man*  Solomon  ranketh  haughty  eyes,  in  the  first  places 
among  such  things  as  the  Lord  hatelh,  and  his  soid  abhorreth,  Prove 
vi.  17.  As  for  man,  he  naturally  hateth  pride  in  another,  though 
he  love  and  like  it  in  himself,  which  is  a  great  condemnation  of 
the  sin  of  pride. 

But  as  for  the  humble  and  lowly  minded  man,  he  doth  exceed- 
ingly gain  the  hearts  and  affections  of  others  unto  him  :  Humility 
is  so  comely  and  gracelul  a  grace,  that  it  makes  hini  who  is  deck- 
ed therewith,  amiable  and  gracious  in  every  man's  eye.  Where- 
as none  are  more  disdaining  than  the  proud,  none  are  better  res- 
pected  both  by  God  and  man  than  the  humble :  For,  it  is  the 
abundance  of  grace  that  makes  men  humble,  as  it  is  abundance 
of  fruit  that  makes  trees  most  bow,  God  highly  prizes  them,  and 
accordingly  bestows  his  choicest  grace  on  them.  Men  usually 
lay  up  their  richest  wines  in  the  lowest  cellars ;  and  God  lays 
up  his  choicest  mercies  in  the  lowest  hearts.  Yea, '  God  himself 
delights  to  dwell  in  the  humble  soul,'  Isa.  xxxvii.  15.  God  has 
but  two  thrones,  highest  heavens,  and  the  lowest  hearts.  He  over- 
looks the  frame  of  heaven  and  earth,  to  look  on  a  poor  humble 
heart,  Isa.  Ixvi.  1,  2.  not  with  a  bare  look  of  intuition,  but  wit!  a 
look  of  favor,  complacency  and  delight.  '  Though  the  Lord  be 
the  most  High,  yet  he  hath  respect  to  the  lowly,'  Psalm  xxxviii.  6. 
They  are  God's  Jewels,  in  high  esteem  with  him,  yea,  they  are 
God^s  glory,  Isa.  iv.  5.  They  give  all  glory  to  God  ;  and  therefore 
God  loves  to  exalt  them  to  honor ;  so  that  humility  is  the  readiest 
way  to  honor* 

Many  make  it  the  chief  design,  and  the  main  business  of  their 
lives,  to  contrive  how  they  may  be  great  and  honorable  in  the' 
world  :  and  often  it  is  the  honour  flies  from  them,  as  the  shado# 
from  him  that  pursues  it.  But  if  they  should  study  to  be  humble, 
and  carry  themselves  towards  all,  they  v.  ould  find  that  the  speedi- 
est way  to  exaltation.  For.  saith  Christ  himself,  Mat.  xviii.  12. 
i  Whosoever  shall  exalt  himself,  shall  be  abased,  and  he  that  shall 
humble  himself,  shali  be  exalted,'  even  to  honor  here,  if  God 
sees  it  good  for  him  ;  but  howsoever  to  glory  hereafter,  which  is 
the  highest  and  best  preferment ;  for,  (Mat.  v.  3.)  '  Blessed  are 
the  poor  in  spirit :  for  theirs  is  the  kingdom  of  heaven.' 

True  humility  stands  in  the  being  low  in  our  own  eyes,  and  be- 
ing content  to  be  low  in  the  eyes  of  others.  Get  this  heart-hu- 
mility, and  that  will  prevent  those  thoughts  which  would  puff 
thee  up  in  thyself,  and  those  lofty  carriages  which  tend  to  set  thee 
up  in  the  world.  Let  it  be  thy  care  to  approve  thyself  in  all  good 
conscience  towards  God  ;  and  let  him  alone  to  take  care  of  thy 
good  name  among  men. 

IV.  '  Be  as  serviceable  to  others  as  thon  canst.'  As  it  was  the 
meat  and  drink  of  our  blessed  Saviour  to  be  '  doing  good  unto 
Qthers,'  so,  let  it  be  thy  meat  and  drink,  even  thy  chief  delight. 


The  Young  Marts  Guide,  3$g 

to  "be  doing  all  the  good  thou  canst. ;  let  not  any  opportunity  of  do* 
ing  good  slip  out  of  thy  hands,  but,  as  the  wise  man  adviseth, 
Eccles.  ix.  10.  '  Whatsoever  thy  hand  findeth  todo,  do  it  with  ali 
thy  might ;'  that  is,  whatsoever  ability  or  opportunity  of  service 
God  affordeth  unto  thee,  either  in  thy  general  or  particular  call- 
ing, improve  it  with  all  care  and  diligence ;  endeavour  with  thy 
might  to  do  all  the  good  that  thou  possibly  canst  in  thy  generation. 
This  we  find  was  the  mind  of  our  Saviour ;  for,  saith  he,  Johri 
ix.  4.  i  I  must  work  the  work  of  him  that  sent  me,  while  it  is  day.' 
Now,  what  was  the  work  of  Christ,  but  to  do  all  manner  of  goo  J, 
as  opportunity  offered,  whether  by  word  or  deed.  The  phrase 
used  by  the  Evangelist,  Ergazesthai  ta  erg  a,  '  to  work  the  work,9 
is  an  Hebraism,  and  implies '  a  thorough  acting,  or  doing  a  thing ;' 
a  doing  it  heartily,  and  that  with  all  care  and  diligence.  Thus 
should  we  make  it  our  care  and  endeavour,  yea,  the  main  and 
principal  work  of  our  lives,  to  do  all  the  good  we  can  in  the  world, 
counting  that  the  happiest  time  in  which  we  can  do  most  good. 
And  surely,  it  is  the  greatest  honour  we  are  capable  of  here,  to  be 
by  any  way  serviceable  to  God  and  his  people,  as  that  which  will 
bring  much  peace  and  comfort  to  our  souls  and  consciences.  Be 
not  a  man  for  thyself;  be  a  common  good:  be  willing  to  serve 
thy  generation  ;  let  it  not  be  said  of  thee,  '  It  had  been  as  weJ! 
for  this  world,  if  this  man  had  never  been  born.5 


CHAP.  XXVIII. 

Of  Mercy  towards  such  as  are  in  Misery  ;  which  implies  both  if 
compassionate  Heart,  and  a  helping  Hand. 

V.  '  BE  merciful  towards  such  as  are  in  misery,'  Luke  vL 
&6.  This  mercifulness,  or  mercy,  is  such  a  compassion  of  the 
heart,  whereby  a  man  is  a  help  and  succour  to  others  in  their  mi- 
sery :  so  that  true  mercy  hath  in  it  two  things. 

1.  Compassion,  or  laying  to  heart  the  miseries  of  others. 

2.  An  inclination  and  readiness  to  succour  and  relieve  them,  ac- 
cording to  their  misery.  It  comprehends  affection  and  action;  the- 
former.  being  the  fountain  and  foundation  of  the  latter,  and  the 
latter  the  stream  and  demonstration  of  the  former  :  so  that  in  the- 
compassion  of  the  heart,  and  in  the  act  of  relief,  consists  the  true 
nature  of  mercy. 

I.  The  former  we  find  often  pressed  in  scripture  ;  as  Job  vi.  1 4, 
i  To  him  that  is  afflicted,  pity  should  be  shewed  by  his  friend.' 
'  Put  on  therefore,'  saith  the  apostle,  Col.  iii.  12.  'as  the  elect, 
of  God,  holy  and  beloved,  bowels  of  mercy.'  Which  is  a  metony* 
roical  form  of  speech}  often  used  in  holv  scripture,   wherebv  i* 


-335  The  Young  Man's  Guide, 

me&ntpity  and  compassion  towards  them  that  are  in  misery,  or  af- 
fliction ;  yea,  such  a  measure  of  it  as  aflecteth  the  heart  and  bow- 
els, and  that  with  as  true  a  touch  and  feeling,  as  if  we  were  in  the 
same  case  with  them. 

If  we  consider  the  nearness  of  conjunction  and  communion  that 
one  Christian  hath  with  another,  we  may  well  be  convinced  of  the 
equity  of  this  duty  ;  for  we  are  all  sons  of  one  Father,  all  members 
of  one  body  :  In  respect  thereof,  there  should  (nay,  there  ought) 
to  be  such  a  sympathy  and  compassion   in   the  members  of  the 
mystical  body,  I  mean  among  Christians,  as  there  is  in  the  mem- 
bers of  the  natural  body.  Now,  we  know  that  in  the  natural  body, 
<  if  one  member  suffer,  all  the  members  suffer  with   it.'  as  the 
apostle  expresses  it,  1  Cor.  xir.  26.  which  place  St.  Austin  in  his 
tenth  tractate  on  John   explains,  excellently  shews  the  mutual 
compassion  between  the  members  of  the  natural  body  :  '  Behold,' 
saith  he,  '  the  foot  treadeth  on  a  thorn,  and  see  how  all  the  mem- 
bers condole  it :  the  back  bends  itself,  the  head  stoops,  the  tongue 
complains,  as  if  itself  were  pricked  ;  the  eye  searches  it  out,  the 
hands  do  their  best  to  pluck  it  out ;'  yea,  every  member  of  the 
body  is  compassionately  affected  with  it.  And  surely,  such  a  sym- 
pathy and  compassion  there  ought  to  be  among  Christians,  who 
ajpe  all  members  of  one  body,  whereof  Christ  Jesus  is  the  Head. 
II.  Thy  compassionate  heart  must  have  a  helping  hand ;  for 
the  nature  of  true  mercy  consists  as  well  in  the  act  of  relief,  as  in 
compassion  of  the  heart.  Thou  hast  not  done  thy  duty  in  pitying 
the  distressed,  unless  thou  likewise  relieve  them.     As  that  faith 
which  is  without  works  doth  not  justify  us:  so,  that  pity  which 
is  alone  without  works,  doth  not  justify  our  faith.     Tn  vain  there- 
fore deist  thou  boast  of  thine  inward  compassion,  unless  thou  like- 
wise afford  thine  outward  contribution,  which  we  find  joined  to- 
gether, Deut.  xv.  7.  '  Thou  shalt  not  harden    thine  heart,  nor 
shut  thine  hand  against  thy  brother,  but  thou  shalt  open  thine  hand 
wide  to  him  :'  that  is,  Thou  shalt  give  unto  him  freely  and  boun- 
tifully, contrary  to  the  aforenamed  shutting  thy  hand.     For  thine 
encouragement  unto  this  kind  of  mercy, 

1.  Know,  that  outward  works  of  mercy  are  sweet  smelling  sacri- 
fices wherewith  the  Lord  is  well-pleased.  These  are  the  oblations 
which  he  now  requires.  The  sacrifices  of  the  old  law  are  abolish- 
ed and  done  away,  ever  since  our  blessed  Saviour  gave  himself  aa 
offering  and  a  sacrifice  of  a  sweet-smelling  savour  unto  God.'  The 
evangelical  sacrifice?  which  the  Lord  requires  of  us  under  the  gos- 
pel, are  the  sacrifices  of. prayer,  praise  and  charity  ;  so  that,  if  we 
will  be  offering  up  sacrifices  acceptable  and  pleasing  unto  God, 
they  must  be  either  the  calves  of  our  lips,  even  the  sacrifices  of 
prayer  and  praise ;  or  else  the  sacrifice  of  charily,  which  the 
apostle,  in  Phil.  iv.  18.  termeth,  'an  odour  of  a  sweet  smell,  a 
sacrifice  acceptable  and  pleasing  unto  God.'  The  altar  on  which 


The  Young  Man's  Guide.  387 

*.his  sacrifice  is  to  be  offered,  isthe  back  of  the  poor.  What  greater 
argument  can  there  be  to  enforce  this  duty  of  charity,  than  to 
consider,  that  it  is  acceptable  and  pleasing  unto  God  ?  For,  what 
ingenuous  Christian  would  do  not  that  which  is  acceptable  unto 
God? 

2.  We  are  not  so  ranch  lords  ©four  estates,  as  stewards,  there- 
fore ought  not  to  appropriate  all  to  ourselves,  but  communicate 
some  part  to  the  poor,  to  whom  something  out  of  our  estates  doth 
belong. 

3.  All  profession  of  religion  without  works  of  charity,  is  but 
hypocritical ;  for  this  is  '  pure  religion  and  undefiled  before  God, 
to  visit  the  fatherless  and  widows  in  their  affliction,'  James  i.  27. 
that  is,  The  comforting  and  supporting  such  as  are  in  want  and 
Eiisery,  doth  evidence  the  truth  of  religion. 

4.  Consider  the  benefit  which  follow  and  accompany  our  works 
of  charity  /  for  thereby  we  bring  glory  to  God,  adorn  our  Chris- 
tian religion  and  profession,  and  not  only  make  glad  the  hearts 
of  the  poor,  whom  we  relieve,  but  likewise  refresh  our  own  souls, 
in  that  our  works  of  charity  will  evidence,  as  the  '  truth  of  our 
religion,'  so  likewise  of  our  faith  ;  for  '  faith  without  works  is 
dead ;'  it  is  not  a  living,  but  a  dead  faith,  which  manifests  not 
liis  life  by  working. 

Therefore,  O  young  man,  be  persuaded  for  the  future,  to  be 
more  charitable,  knowing  it  is  not  so  much  a  mercy  to  have 
wherewithal  to  do  good,  as  to  do  good  with  what  we  have.  And 
let  thy  giving  out  be  proportionable  to  what  the  Lord  hath  given 
to  thee,  1  Pet.  iv.  11.  '  If  any  man  minister,  let  him  do  it  as  of 
the  ability  which  God  giveth.'  They  who  are  rich  in  this zvorld7-$ 
goods,  ought  to  be  rich  in  good  works;  the  greater  thy  receipts 
are,,  the  greater  ought  to  be  thy  returns. 


CHAP.  XXIX, 

Shewing  the  Necessity  of  restoring  ill-gotten  Goods. 

VI.  '  CAREFULLY  restore  what  thou  hast  stolen,  or  un- 
justly got.'  It  is  very  sinful  to  get  things  wrongfully,  and  no  less 
to  keep  what  is  wrongfully  gotten ;  therefore  the  law  requireth 
restitution  of  stolen  and  illrgotten  goods  ;  as  Exod*  xxi.  1 .  Lev* 
vi.  2,  3.  &c.  Restitution  is  not  an  arbitrary  thing,  left  to  our  will 
to  do,  or,  not  to  do  so,  but  an  act  of  justice,  to  the  performance 
xvhereof  we  are  bound  by  the  express  letter  of  the  law.  Whoso- 
ever he  be  that  hath,  wronged  another,  either  by  detaining  what 
be  hath  borrowed,  or  by  getting  by  fraud  or  oppression,  ought  to 
make  satisfaction,  by  restoring  either  the  thing  itself,  or  the  value 


SS8  The  Young  Man's  Guide, 

and  worth  of  it ;  yea,  not  only  the  bare  value,  but  likewise  the 
damage  done  to  the  person  wronged  by  detaining  his  goods. 

Q.  What  if  the  party  be  not  able  to  make  full  satisfaction  for 
the  wrong  he  hath  done  ? 

A.  If  he  be  not  in  truth  able  to  make  full  satisfaction,  yet  he 
must  restore  so  far  as  he  is  able  and  his  estate  will  reach,  and 
God  will  accept  the  '  will  for  the  deed,'  according  to  that  of  the 
apostle,  2  Cor.  viii.  12.  'If  there  be  a  willing  mind,  it  is  ac- 
cepted according  to  that  a  man  hath,  and  not  according  \o  that 
he  hath  not.' 

2.  He  must  humbly  acknowledge  the  wrong  he  hath  done. 
If  satisfaction  cannot  be  made  by  restitution,  then  it  must  be  by 
humiliation. 

3.  He  must  shew  himself  willing  to  restore  whatever  he  hath 
^unjustly  and  fraudulently  gotten,  and  promise  satisfaction  when- 
ever God  shall  enable  him  thereunto. 

Q.  What  if  the  party  wronged  be  dead  ? 

A.  Then  restitution  ought  to  be  made  to  his  executors  or  ad- 
ministrators, or  heirs  ;  and  if  they  cannot  be  found,  then  to  the 
poor,  making  them  his  heirs  :  and  thereby  thou  wilt  turn  thy  debt 
into  an  alms  :  and  in  shewing  thyself  just,  do  a  work  of  mercy. 

WThatthou  dost  herein,  let  it  be  done  speedily.  As  \hy  repen- 
tance must  be  speedy  without  delay,  so  must  thy  restitution  :  For, 
what  true  repentance  can  there  be  without  restitution  ?  Zaccheus, 
we  read,  upon  his  conversion  made  present  restitution,  Luke 
xix.  8.  knowing  repentance  without  it,  was  but  counterfeit  and 
vain.  It  is  not  sufficient  to  purpose  or  promise  restitution,  but  it 
must  be  presently  done,  for  ihou  knowest  not  what  a  day  may 
bring  forth  ;  thou  mayest  cither  be  taken  from  thy  richer,  or  thy 
yiches  may  be  taken  from  thee,  and  thou  thereby  be  altogether 
disenabled  to  restore  according  to  thy  purpose. 

Though  for  the  present  thou  mayest  please  thyself  with  thine 
ill-gotten  goods,  yet,  if  thy  conscience  be  enlightened,  and  made 
sensible  of  the  evil  of  sin,  thou  wilt  find  no  quiet  therein,  until 
thou  hast  made  restitution.  Ill-gotten  goods  will  be  to  thy  con- 
science as  the  Canaanites  were  to  that  good  land  ;  it  is  said, '  the 
land  groaned  till  it  had  spewed  them  out.  So,  thy  conscience 
will  travail  with  grief,  till  it  be  delivered  of  thy  ill-gotten  goods. 
Seneca  tells  us  of  a  philosopher  at  Athens,  who  having  bought 
a  pair  of  shoes  on  trust,  and  afterwards  hearing  that  the  shoe-, 
maker  was  dead,  .flattered  himself  for  a  while  with  a  conceit, 
that  the  money  due  for  the  shoes  was  his  own,  and  that  he  should 
never  be  called  upon  for  the  same ;  but  his  conscience  being  af- 
terwards awakened,  he  was  so  terrified  with  the  thought  of  his 
injustice,  that  as  one  affrighted,  he  ran  with  all  speed  to  the  man's 
shop,  and  finding  the  door  shut,  he  flung  the  money  in  at  the 
window,  say  mg,  '  Though  the  good  man  be  dead,  yet  the  mone*/ 


The  Young  Maris  Guide,  S89 

js  due  from  me.'  If  an  Heathen  made  such  conscience  of  re- 
storing whatsoever  was  another's,  and  not  his  own,  how  much 
more  shouldst  thou,  who  art  a  Christian,  make  conscience  of 
restoring  whatsoever  thou  hast  stolen,  or  fraudulently  gotten 
from  another,  and  doth  not  properly  belong  unto  thee. 

Obj.  Perhaps  thou  wilt  say,  I  am  willing  to  make  restitution., 
but  unwilling  to  have  the  thing  known,  because  thereby  my  cre- 
dit and  reputation  will  be  exceedingly  blasted. 

Ans.  For  the  preservation  of  thy  reputation,  thou  mayest  make 
choice  of  some  honest  faithful  feiend,  who  will  deliver  the  money 
or  goods,  and  conceal  thy  name.  Be  sure  restitution  be  made 
one  way  or  other  of  thy  ill-gotten  goods. 

1 .  Because  otherwise  they  will  prove  a  moth,  to  consume  the 
rest  of  thine  estate. 

2.  It  is  the  only  way  and  means  whereby  thou  canst  make  re- 
compence  and  satisfaction,  for  the  wrong  thou  hast  done  unto  thy 
neighbour. 

3.  Common  justice  and  equity  requires  restitution  so  far  as  thou 
art  able.  Cicero,  and  divers  others  among  the  heathens,  by  the 
light  of  nature,  acknowledged  as  much.  What  a  shame  then  must 
it  needs  be  for  Christians,  who  have  the  light  of  the  gospel  ad- 
ded to  the  light  of  nature,  not  to  acknowledge  and  practice  this 
necessary  duty ! 

4.  This  is  the  fruit  worthy  of  repentance,  which  we  are  com- 
manded to  bring  forth,  Mat.  iii.  8.  and  which  will  evidence  the 
truth  of  it.  Hereby  Zaccheus  testified  the  truth  of  his  repentance, 
Luke  xix.  8.  It  is  not  thy  confessing  to  God  the  wrong  done  to 
thy  neighbour,  nor  thy  mourning  and  sorrowing  for  the  same,  that 
will  obtain  pardon  of  the  sin  without  restitution,  so  far  as  thou 
art  "able  :  where  that  is  wanting,  all  thy  sorrow  and  repentance 
will  do  thee  little  good.  This  was  the  judgment  of  St.  Austin, 
confirmed  by  all  divines  to  this  day,  that  J1^ on  remittitur  peccaium 
nisi  resiituilur  ablatum  ;  '  No  remission  of  sin  without  restitution 
of  goods  or  money,  so  far  as  the  party  is  able.' 

Hast  thou  therefore,  O  young  man,  in  the  time  of  thine  appren- 
ticeship, been  unfaithful  to  thy  master,  and  stolen  any  thing  from 
him,  or  any  other?  As  thou  oxpectest  to  find  mercy  from  Godt 
and  to  obtain  the  pardon  of  thy  sin,  resolve  forthwith  to  restore 
the  same  ;  otherwise  it  will  prove  not  only  a  moth  in  thine  estate* 
but  the  ruin  of  thy  soul.  If  thou  part  not  speedily  with  thine  ill- 
gotten  goods,  thy  soul  is  like  to  go  for  them  ;  '  And  what  will  it 
profit  thee  to  save  thy  goods,  and  lose  thy  soul  V 


830  The  Young  Marts  Quidu< 

CHAP.  XXX. 

Sheweth  the  Necessity  of  performing  relative  Duties* 

VII.  '  HAVE  special  regard  to  the  duties  thou  owest  to  thy 
relations,  wherein  consisteth  a  great  part  of  a  Christian's  work.' 
If  God  hath  blessed  thee  with  a  family,  let  thy  care  be,  that  God 
may  be  honoured  therein  by  a  constant  conscionable  performance 
of  holy  and  religious  duties.  Relative  duties  do  more  demonstrate 
piety  and  true  godliness,  than  general  duties.  The  work  of  grace 
in  men's  conversation,  doth  appear  much  in  the  duties  of  their  re- 
lations :  If  therefore  thou  profess  godliness,  manifest  the  truth  and 
power  of  it,  in  performing  the  duties  of  thy  relations. 

Whatsoever  men  may  talk  of  godliness,  except  it  appear  in  a 
considerable  discharge  of  the  duties  of  their  relations,  all  their  talk 
and  profession  of  religion  is  to  no  purpose.  Except  the  servant 
be  diligentand  faithful  to  his  master?  a  child  dutiful  to  his  parent, 
a  wife  loving  and  obedient  to  her  husband,  all  their  profession  of 
religion  is  vain.  So,  unless  masters,  parents,  and  husbands,  be 
■careful  and  conscionable  in  the  discharge  of  the  duties  of  their 
relations,  all  their  talk  of  godliness  is  to  no  purpose. 

Therefore,  O  young  man.  have  special  regard  to  thy  relative 
duties  :  If  thou  be  not  good  therein,  thou  art  not  good  at  all,  what 
shew  of  goodness  soever  thou  makest.  A  good  man,  but  a  careless 
master,  careless  of  the  souls  of  his  servants  $  a  good  man,  but  a 
hard  unkind  husband ;  these  cannot  well  stand  together.  Men  are 
really  what  they  are  relatively  •  except  thou  art  relatively  good, 
'thou  art  not  really  good.  Be  therefore  exactly  conscionable  in 
the  duties  of  thy  relations.  If  thou  art  a  master,  a  governor  of  a 
jfamily,  be  just  and  merciful  to  thy  servants,  careful  for  the  saving 
their  souls.  If  thou  art  a  husband,  be  kind  and  loving  to  thy  wife, 
'Jet  all  thy  commands  be  in  love,  then  will  they  be  more  cheerful- 
ly obeyed.  If  thou  art  a  father,  foe  careful  in  the  education  of  thy 
children,  '  bringing  them  up  in  the  nurture  and  admonition  of  the 
Lord."'  As  God  hath  made  them  thy  children  by  natural  genera- 
tion, do  thou  endeavour  to  make  them  his  children  by  a  religious 
education.  Know  that  relative  duties  and  graces  do  very  much 
grace  religion. 

Q.  What  are  those  special  relative  duties  which  are  incumbent 
upon  masters  and  governors  of  families,  in  reference  to  those  un- 
der their  ( harge  ? 

A.  1.  '  Let  your  houses  be  daily  perfumed  by  a  morning  and 
evening  sacrifice  of  prayer  and  praise  to  God  ;'  both  which  were 
appointed  under  the  law,  Exod.  xxix.  28,  29.  And  this  shadow- 
ed \T/-at  was  to  b  performed  under  the  gospel.  God  renews  his 
eieicies  to  you  every  morning,  and  protects  you  every  night  from 


The  Young  Man's  Guide.  391 

manifold  dangers  whereunto  you  are  subject ;  and  can  you  be  so 
ungrateful  and  unmindful  of  him,  who  is  every  moment  so  mind- 
ful of  you,  as  not  to"  offer  up  unto  him  a  morning  and  evening  sa- 
crifice ? 

2.  '  Let  the  word  of  God  be  frequently  used  in  your  families  f 
which  is  not  only  the  foundation  of  faith,  and  the  well-spring  of 
saving  wisdom,  but  also  the  ground  of  godliness,  and  the  guide  of 
practice, '  able  to  make  you  wise  unto  salvation,'  2  Tim.  iii.  15. 
We  cry  out  against  the  Pope  and  popish  clergy,  for  locking  up  the 
Scriptures  in  an  unknown  tongue  from  the  laity,  not  suffering  them 
to  have  a  Bible  in  their  mother-tongue  j  whereas  many  masters 
among  us  deal  much  alike  with  those  under  their  charge  ;  who, 
though  they  do  not .lockup  the  scriptures  from  them,  yet,  they  do 
not  unlock  them  to  them,  by  causing  them  to  be  read  amongst  them. 
Certainly,  did  you  seriously  consider  the  benefit  that  might  re- 
dound to  your  servants  by  a  frequent  hearing  of  the  word  read, 
you  could  not  but  be  more  frequent  therein.  Are  any  of  them  ad- 
dicted to  drunkenness,  lying,  or  swearing  ?  who  knows  but  upon 
hearing  the  threatenings  in  God's  word  denounced  against  those 
sins,  they  may  for  the  time  to  come  abhor  and  avoid  the  same  ? 
Are  any  of  thy  servants  unprofitable  and  disobedient  unto  thee? 
who  knows  but  upon  hearing  the  duties  of  servants  read  out  of  the 
word  of  God,  where  they  are  commanded  '  to  be  obedient  to  their 
masters  in  all  things,  and  serve  them,  not  with  eye-service  as 
men-pleasers,  but  as  the  servants  of  Christ,  with  singleness  of 
heart  $  as  Eph.  l.  5,  6.  they  may  become  more  obedient  and 
profitable  unto  thee  ?  So  that,  methinks,  for  thine  own  good,  as 
well  as  theirs,  thou  shouldst  cause  the  word  to  be  frequently  read 
in  thy  family. 

3.  '  Set  some  time  apart  in  every  week  to  catechise  those  under 
thy  charge,  teaching  them  the  chief  principles  of  religion,'  than 
which  there  is  no  better  means  to  keep  them  from  the  errors  of 
the  times.  If  he  be  worse  than  an  infidel,  who  provides  not  for 
the  bodies  of  those  in  his  family,  what  then  is  he  who  takes  no  care 
of  their  souls,  neglecting  to  instruct  them  in  the  principles  of  the 
oracles  of  God  ? 

Content  not  thyself  with  a  dead  distracted  manner  of  serving 
God,  but  stir  thyself  to  a  lively  spiritual  performing  those  holy 
duties  thou  takest  in  hand.  '  To  draw  near  unto  God  with  our 
bodies,  and  honour  him  with  our  lips,  when  our  hearts  and  spi- 
rits are  removed  from  him,7  is  no  better  than  a  mocking  of  God  ; 
which  he  abhors  and  detests. 

V.  '  As  a  means  and  help  for  the  constant  performing  these  fa- 
mily duties,  have  special  care  of  the  choice  of  thy  yoke-fellow, 
that  thou  marry  a  virtuous  Avoman,  one  who  is  related  to  Christ, 
at  least  one  that  liketh  and  approveth  the  best  things.'  If  thy 
wife  be  not  a  promoter  of  godliness  in  thy  family,  she  will  be  a 


3921  The  Young  Maris  Guide, 

hinderer  of  it.  The  scripture  in  setting  forth  the  wickedness  of 
Jehoram,  renders  this  as  the  reason  of  it,  '  That  he  had  the  daugh- 
ter of  Ahab  to  wife,'  2.  Chron.  xxi.  6. 

Therefore,  O  young  man,  in  seeking  after  a  wife,  it  will  be  thy 
wisdom, 

1.  '  To  look  more  after  righteousness  than  after  riches  ;  to  en- 
quire more  after  her  piety,  than  after  her  portion  ;  to  know  rather 
with  what  religion  she  is  endued,  than  with  what  estate  she  is  en- 
dowed.' Alas !  what  is  the  richest  portion,  the  most  exquisite 
beauty,  and  the  rarest  parts  in  comparison  of  a  mind  endued  with 
grace  and  virtue  ?  A  wife,  as  well  as  a  husband,  is  the  greatest 
outward  '  comfort  or  cross  in  the  world,1  so  that  to  err  in  the 
choice  of  a  wife,  is  in  a  manner  to  be  undone  for  ever.  There- 
fore O  young  man,  be  sure  thou  seek  unto  God  by  prayer,  for 
his  direction  and  assistance  in  this  great  work,  upon  which  much 
of  thy  future  happiriess  or  misery  doth  depend. 

2.  '  Next  to  piety,  prudence  and  discretion  is  to  be  looked  at  m 
a  wife  ;  For  wisdom  exceeds  folly  as  much  as  light  exceeds  dark' 
ness,'  Eccles.  ii.  23.  And  indeed  '  what  is  beauty  without  discre- 
tion, but  as  a  jewel  of  gold  in  a  swine's  snout,'  Prov.  xi.  22.  And 
Solomon,  by  way  of  commendation,  setteth  forth  a  prudent  wife 
to  be  a  special  gift,  and  a  principal  blessing  of  God,  such  as  ex- 
celleth  all  other  temporal  blessings  whatsoever. 

3.  '  Marriage  affection  requires  some  external  amiableness,  that 
she  be  a  pleasing  person,  in  whom  thou  mayest  delight ;'  though 
(as  the  wise  man  speaketh,  Prov.  xxxi.  30.)  '  Favour  be  deceit- 
ful and  beauty  vain ;'  because  they  are  subject,  many  ways,  to 
decay  and  vanish  away ;  yet,  favour  and  beauty  may  serve  for 
the  rooting  and  settling  of  affection  at  first. 

4.  '  In  regard  that  marriage  is  the  foundation  of  a  family  and 
posterity,  a  portion  is  not  to  be  contemned,  though  not  chiefly  to  be 
desired.'  Therefore  in  seeking  a  wife,  let  not  wealth  and  riches  be 
chiefly  in  thine  eye,  as  if  thou  wert  going  about  a  purchase,  and 
wert  to  wed  not  the  woman,  but  her  wealth;  but  look  more  to 
Jier  inward  goodness,  than  her  worldly  goods. 

Lastly,  For  a  conclusion  to  the  whole,  '  In  the  careful  observa- 
tion of  these  directions,  give  diligence  to  make  thy  calling  and 
election  sure.'  It  will  not  suffice  me  to  press  thee  to  do  something 
that  thou  mayest  have  hope ;  I  would  persuade  thee  to  thy  whole 
duty,  that  so  thou  mayest  have  assurance  that  it  shall  be  well  with 
thee  ;  And  less  than  I  have  here  advised  thee  to,  will  not  suffice 
thee  to  make  sure  for  everlasting.  He  must  be  an  universal  Chris- 
tian, that  will  be  an  afforded  Christian.  There  is  as  much  requi- 
red to  assurance,  as  is  required  in  the  whole  scripture. 

Well,  what  sayest  thou?  Wilt  thou  henceforth  adventure  thy 
soul  to  unconjectural  and  deceitful  hopes  ?  Or,  wilt  thou  set  to  it 
V'o  make  sure  for  heaven  ?  What  shall  I  say  more  to  persuade  thee  ? 


The  Young  Man's  Guide,  393 

Give  me  leave,  ere  I  dismiss  thee,  to  urge  upon  thee  an  argument 
or  two.  What  ever  thou  hast  to  do  here,  make  sure  for  hereafter. 
For, 

1.  '  Nothing  temporal  can  be  made  sure.' 

2.  '  If  things  eternal  be  made  sure,  it  is  no  great  matter  though 
things  temporal  remain  at  the  greatest  uncertainties.' 

1 .  '  Nothing  temporal  can  be  made  sure.'  This  world  is  a 
world  of  uncertainties  :  The  riches  of  it  are  uncertain  riches,  2  Tim. 
vi.  17.  The  pleasures  of  it  are  uncertain  pleasures;  worldly  friends 
are  uncertain  friends. 

The  wheel  of  providence  is  ever  turning :  Now  one  is  at  the 
top  of  the  wheel,  and  then  another,  and  another;  and  he  that  was 
just  now  at  the  top,  by  and  bye  tumbles  down,  and  the  wheel 
runs  over  him.  How  often  do  rich  men  break,  and  poor  men  get 
up  in  their  rooms,  and  then  tumble  down  after  them,  and  give 
place  to  him  that  comes  next  ?  To-day  thou  hast  an  estate,  but 
who  can  tell  what  thou  mayest  have  to-morrow  ?  Such  an  uncer- 
tain world  this  is,  and  at  such  uncertainties  are  the  things  of  it, 
and  there  is  no  preventing  it. 

It  is  good  to  be  sure  of  something.  Since  earth  can  never  be 
made  sure,  thou  art  the  more  concerned  to  make  sure  of  heaven. 
To  have  all  at  uncertainties,  both  here  and  hereafter,  is  such  a 
misery,  as  every  one  that  is  wise  will  do  what  he  can  to  prevent. 

2.  '  If  things  eternal  be  made  sure,  it  is  no  great  matter  though 
things  temporal  be  at  the  greatest  uncertainties.'  This  world  is 
uncertain ;  a  world  of  changes  or  disappointments,  vexations  and 
all  kind  of  troubles  :  Why,  let  it  be  so ;  so  heaven  be  sure,  no 
matter  for  all  those  lower  uncertainties. 

Young  man,  thou  art  going  forth  into  the  world,  how  thou 
mayest  prosper  in  it,  notwithstanding  all  thy  skill  and  care,  God 
only  knows  :  Wrho  can  tell  what  crosses  thou  mayest  meet  with  in 
thy  very  entrance,  that  may  dash  all  thy  hopes  ?  And  if  thou  hast 
never  so  fair  and  hopeful  a  beginning,  yet  who  knows  what  may 
be  thy  lot  before  the  end  of  thy  day  ?  Why  now  wouldst  thou  get 
about  all  casualties  and  crosses,  and  at  once  be  a  conqueror  of  all 
the  world  ?  Wouldst  thou  have  thy  quiet  and  contentment  out  of 
the  reach  of  winds  and  storms,  and  be  able  to  live  cheerfully  in 
every  condition  ?  Make  heaven  sure,  and  it  is  done.  Thou  may- 
est then  hoist  up  thy  sails,  commit  thyself  to  the  wind  and  seas, 
make  on  thy  voyage,  and  never  be  appalled  at  the  storms  on  the 
way :  Whilst  thou  hast  this  assurance,  thou  shalt  come  safe  to  har- 
bouiv  and  not  an  hair  of  thy  head  perish. 

Thus  have  you,  dear  youths,  the  desire  and  breathings  of  my 
soul  after  your  happiness  here,  and  blessedness  hereafter,  exprest 
in  some  useful  directions  suitable  to  your  present  state  and  condi- 
tion, shewing  you  how  to  deport  and  carry  yourselves  both  in  your 
general  and  particular  calling,  that  so  you  may  please  God  in  all. 

50 


394  The  Young  Maris  Guide, 

things  here,  and  live  with  him  in  everlasting  blessedness  hereafter, 
Now,  my  hearty  request  to  you  is,  that  you  will  not  content  your- 
selves with  a  bare  reading  of  them ;  but  resolve,  with  the  assistance 
of  God's  grace,  to  enter  upon  the  real  practice  of  them.  And, 
Oh,  that  the  Lord,  who  alone  teacheth  to  profit,  would  please  so 
to  set  them  home  upon  your  hearts,  that  they  may  tend  to  your 
spiritual  good  here,  and  eternal  salvation  hereafter. 

O  young  men,  you  are  now  flowers  in  the  bloom,  you  are  those 
jirst  fruits  which  should  be  offered  to  the  Lord  :  Oh  that  you 
would  now  consecrate  yourselves  unto  God  and  his  service  !  Oh 
that,  while  you  are  young,  you  would,  with  Isaac,  give  your- 
selves to  prayer  and  meditations ;  and,  with  Samuel,  serve  the 
Lord  from  your  youth  ;  and,  with  young  Solomon,  study  to  know 
and  seivethe  God  of  your  fathers;  and,  with  Obadiah,  fear  the 
Lord  from  your  youth  ;  and,  with  young  Josiah,  do  that  which  is 
right  in  the  sight  of  the  Lord.  And,  to  these  ends,  with  Timothy, 
from  your  youth  addict  yourselves  to  reading  of  the  scriptures, 
which  are  able  to  make  you  wise  unto  salvation.  Oh  that  you  would 
set  these  men's  lives  as  copies  for  your  imitation,  giving  up  your- 
selves entirely  and  unfeignedly  to  the  Lord  in  a  truly-gracious  life! 

O  young  men,  you  are  now  in  your  preparations  for  eternity  ; 
and  therefore  had  need  to  be  very  watchful  over  yourselves,  to 
?  see  that  you  wtdk  circumspectly,  not  as  fools,  but  as  wise,  rer 
deeming  the  time,  because  the  days  are  evil,'  Eph.  v.  15,  16.  Lit- 
tle do  you  consider  how  much  depends  upon  this  moment  of  time, 
which  God  for  the  present  is  pleased  to  vouchsafe  unto  you,  even 
jio  less  than  the  whole  weight  of  eternity  :  Upon  your  well  or  ill- 
improving  of  your  time  and  talent  here,  depends  your  everlasting 
condition,  that  estate  which  is  to  be  for  ever  and  ever.  Oh  what 
folly  and  madness  then  must  it  needs  be  in  you  to  suffer  your  lust,  or 
wicked  companions  to  steal  away  this  jewel,  your  precious  time, 
which  is  more  worth  than  all  the  world  !  Oh  that  for  the  future 
you  would  so  live,  every  day,  as  those  that  live  for  eternity  !  It  is 
sadly  evident,  that  too  many  losing  their  first  and  tender  years,  in 
conclusion  lose  their  souls  also* 

O  dear  youths,  behold  the  arms  of  free  grace  are  yet  open  to 
embrace  you,  if  now  you  will  abandon  your  youthful  lusts,  and 
cordially  turn  unto  God,  who  is  willing  to  forgive,  yea,  willing  to 
forget  all  former  miscarriages,  upon  the  reforming  your  lives : 
f  Turn  ye,  turn  ye,  therefore  from  your  evil  ways,  for  why  will  ye 
die?'  Ezek.  sxtuL  11, 

In  this  small  treatise  I  have  set  before  you  life  and  death,  heaven 
•and  hell,  happiness  and  misery  :  Know  assuredly,  that  as  you 
ehuse  now,  so  shall  you  speed  hereafter.  Oh  then,  for  the  Lord 
Christ's  sake,  and  for  the  sake  of  your  poor  souls, . '  choose  that 
good  par{.  which  shall  never  be  taken  from  you  :'  Walk  in  (he 


The  Young  Man1  s  Guide,  W$ 

path  which  leadeth  to  life  and  happiness,  that  you  may  not  perish^ 
and  be  tormented  with  the  devils  in  hell-fire  to  all  eternity. 

And  now,  my  friend,  I  bid  thee  farewell.  Take  these  words 
along  with  thee ;  let  them  ever  be  before  thine  eyes,  and  upon 
thine  heart,  and  then  go  on  thy  way.  Good  counsel  be  with  thee, 
that  thou  mayest  guide  thine  affairs  with  discretion  :  And  good 
success  be  upon  thee,  that  thou  mayest  eat  the  fruit  of  thy  good 
doings.  I  wish  first  that  thy  soul  may  prosper,  and  then  I  also 
wish  that  thy  body  may  prosper,  and  thy  family  may  prosper,  and 
thy  estate  may  prosper,  as  thy  soul  prospereth. 

The  Lord  be  with  thee  in  all  thou  settest  thine  hand  unto ;  the 
Almighty  bless  thee ;  let  his  blessing  be  upon  thy  labours  ;  let  his 
blessing  be  upon  all  thy  substance  :  Let  him  help  thee  in  thy  work, 
and  increase  thy  store '.  Let  his  sun  shine  Upon  thy  tabernacle,  and 
let  the  light  of  his  countenance  make  glad  thy  heart ;  let  him  guide- 
thee  with  his  eye,  hold  thee  in  his  hands,  carry  thee  to  his  bosoi% 
until  he  hath  lodged  thee  safe  into  everlasting  rest,    Amem 


39tr  The  Epistle, 


THE 


Principles  of  the  Christian  Religion, 

Explained  to  the  capacity  of  the  meanest;  with  practical  appli- 
cations to  each  head.  Whereby  the  great  and  necessary  duty  of 
family-catechising  may  with  much  ease  be  performed. 

Composed  for  the  use  of  those  only  who  need  such  an  help* 

The  Epistle  to  Parents  and  Governors  of  Families. 

THE  chief  end  of'this  treatise  being  to  contribute  some  help 
to  parents  and  masters  of  families,  in  the  discharge  of  that  great 
and  necessary  duty  of  instructing  their  children  and  servants  in 
the  principles  of  the  Christian  religion :  I  knew  no  fitter  persons  to 
whom  to  dedicate  this  work,  than  to  such  who  are  chiefly  con- 
cerned in  the  duty,  and  most  obliged  thereunto.  And  this  I  do 
the  rather,  that  I  may  have  an  opportunity  of  stirring  you  up  to  a 
constant  and  conscionable  performance  of  it;  which  you  will  find 
very  advantageous  to  the  spiritual  good  of  your  families  here, 
and  their  eternal  happiness  hereafter.     For, 

1.  By  catechising,  a  good  and  sure  foundation  i&  laid.  Now  it 
is  necessary  that  in  all  buildings,  a  good  foundation  be  laid,  lest, 
for  want  of  it,  the  building  come  to  ruin,  as  our  Saviour  expres- 
seth,  Mat.  vii.  26,  27. 

2.  It  is  the  easiest  and  most  compendious  way  of  conveying 
knowledge  into  the  heads  and  hearts  of  your  children  and  ser- 
vants. Whence  is  it  that  many  old  people  are  so  grossly  igno- 
rant of  fundamental  truths  ;  even  such  as  are  necessary  to  salva- 
tion, but  want  of  being  catechised  in  their  youth  ?  And  contrari- 
wise, the  most  intelligent  hearers  are  usually  found  to  be  such  as 
have  been  timely  instructed  in  the  principles  of  religion, 

3.  Such  as  profess  the  faithr  are  thereby  enabled  to  render  a 
reason  of  the  hope  that  is  in  them.  For,  a  Catechism  well  com- 
posed, contains  the  sum  and  substance  of  all  that  a  Christian  is  to 
believe. 

4.  Thereby  the  persons  under  your  charge  will  be  so  well 
grounded  in  the  truths,  that  they  will  not  so  easily  be  made  a 
prey,  either  to  atheists  or  papists,  or  other  seducers.  For  such  will 
be  the  more  likely  to  hold  fast  the  truths  which  they  have  been 
taught  out  of  the  word  of  God.  Whereas  we  find  by  experience, 
that  such  as  were  never  well  catechised,  are  too  soon  drawn  aside 
from  the  truth,  to  the  embracing  erroneous  and  heretical  doc- 
trines. 

How  should  the  consideration  of  these  singular  benefits  of//» 


The  Epistle.  S§1 

mity -instruction,  stir  up  all  parents  and  masters  speedily  to  set 
upon  the  work,  and  lo  make  conscience  of  it ;  without  which,  how 
can  you  expect  God's  blessing  upon  your  family  ?  How  can  you 
expect  that  your  children  and  servants,  who  know  not  the  God  of 
their  fathers,  should  serve  him  with  honest  and  upright  hearts  ? 
How  can  you  expect  that  the  gross  ignorance  which  is  naturally 
in  your  children  and  servants  should  be  dispelled,  and  they  en- 
lightened with  the  knowledge  of  the  true  God,  and  of  his  Son  Je- 
sus Christ  ?  And  how  can  you  expect  that  your  children  should  be 
kept  from  running  into  all  manner  of  sin  and  wickedness  if  you 
do  not  train  them  up  in  the  knowledge  and  fear  of  God,  in  the  nur- 
ture and  admonition  of  the  Lord  ?  Certainly  every  parent  and 
master  hath  as  great  a  charge  of  the  souls  of  those  under  his  roof,, 
as  the  minister  hath  of  the  souls  of  his  fiock.  And  a  dreadful 
thing  it  must  needs  be,  to  be  guilty  of  the  blood  of  souls. 

Let  none  plead  for  an  excuse,  the  difficulty  of  the  work,  or 
their  own  insufficiency  for  the  performing  of  it.  For,  if  in  the 
sincerity  of  your  hearts  you  will  put  yourselves  upon  the  discharge 
of  it,  God  will  graciously  accept  of  .your  endeavours,  and  assist 
you  in  the  doing  of  it.  '  If  there  be  a  willing  mind,  it  is  accepted 
according  to  that  a  man  hath,  and  not  according  to  that  he  hath 
not,'  2  Cor.  viii.  12. 

If  you  shall  think  meet  to  make  use  of  this  following  treatise., 
you  will  find  that  great  and  difficult  work  of  catechising  your 
children  and  servants,  as  easy  as  reading  another's  sermon.  For, 
having  propounded  the  question  to  each  of  them,  and  received  the? 
answer  thereunto,  as  it  is  set  down,  you  will  find  the  several 
parts  and  branches  of  the  answer  explained  to  the  capacity  of  the 
meanest,  with  some  practical  applications  following  the  same  :' 
Which  explication  and  application^ ou  shall  do  well  seriously  to  read 
over  to  them,  when  they  have  rehearsed  the  respective  answers  :• 
Which,  through  God's  blessing,  may  prove  profitable  both  to 
yourselves,  and  those  that  hear  you. 

And  I  advise  and  desire,  that  you  would  set  apart  some  time 
(once  a  week  at  least)  for  this  exercise  :  either  on  the  Lord/s  day,, 
or  else  on  some  other  day  of  the  week,  when  you  find  you  may 
best  redeem  time  for  it.  O  how  much  may  an  hour,  or  suppose 
but  half  an  hour  in  a  week,  thus  spent,  tend  to  the  edification  of 
your  own,  and  your  families'  souls ! 

It  will  be  good  and  necessary,  that  you  appoint  the  several- 
persons  in  your  families,  to  take  their  own  times  to  learn  an  an- 
swer or  two  weekly,  that  so  they  may  be  ready  to  rehearse  it  to- 
you  on  the  time  you  appoint  for  catechising  of  them. 

Though,  in  clearing  the  truths,  I  had  often  occasion  given  of 
confuting  very  many  errors,  both  of  Papists,  Socinians,  and  oth- 
ers, yet,  I  purposely  avoided  it,  because  this  treatise  wras  drawrt 
up  only  for  the  benefit  of  the  younger  and  weaker  sorts  of  Chris- 


398  The  Principles  of  the  Christian  Religion, 

tians,  especially  of  those  in  Wales  :  who  being  destitute  of  those 
many  helps  of  knowledge  we  in  these  parts  enjoy,  did  earnestly 
desire  me  to  publish  in  both  languages,  a  Treatise  that  should  con- 
tain all  the  fundamental  principles  of  religion,  and  that  in  a  plain 
style  and  method,  which,  through  God's  help,  having  finished,  I 
shall  not  cease,  while  1  live,  to  implore  his  blessing  on  these  poor 
endeavours  of  mine,  that  they  may  prove  successful  to  the  con- 
viction, conversion,  and  consolation  of  all  that  shall  read  or 
hear  it. 

Your  servant  in  all  services, 

for  the  salvation  of  your  souls, 
THO.  GOUGE. 
3  December,  1678. 


The  Principles  of  the  Christian  Religion,  explained  to  the  capaci- 
ty of  the  meanest',  zoith practical  applications  to  each  head. 

1.  Q.  WHAT  is  every  one  most  bound  to  know? 
Ans.  God  and  himself. 

Explication.  The  knowledge  of  God  is  most  necessary  in  di- 
vers respects. 

1.  '  Because  it  is  a  most  excellent  knowledge  in  itself;'  Psalm, 
exxxix,  6.  For  God  being  of  all  things  the  most  excellent,  know- 
ledge of  him  must  needs  be  most  excellent :  so  as  if  any  know- 
ledge be  necessary,  this  most  of  all. 

2.  '  It  is  most  profitable  to  us  ;'  John  xvii.  3.  By  the  know- 
ledge of  God,  we  understand  how  to  go  to  God,  how  to  expect 
all  blessings  from  him,  and  how  to  trust  on  him  in  our  greatest 
straits  and  dangers.  Surely,  if  God  were  better  known,  he  would 
be  better  trusted  ;  for  they  that  know  thy  name,  will  put  their  trust 
in  thee,  Psalm  ix.  10. 

Application.  Let  all  that  mind  the  peace  and  comfort  of  their 
own  sou!s,  labour  after  a  clear  knowledge  of  God ;  as  by  a  dili- 
gent attending  upon  the  ministry  of  the  word  preached,  so  by  a 
frequent  reading  the  holy  scriptures,  '  which  are  able  to  make  us 
wise  unto  salvation,  and  to  give  wisdom  to  the  simple ;'  Psalm 
xix.  7.  And  also,  by  fervent  praying  unto  God  for  an  understand- 
ing heart,  to  know  him  and  the  mysteries  of  the  gospel. 

2.  '  Next  to  the  knowledge  of  God,  it  is  meet  that  we  labour 
after  the  knowledge  of  ourselves.' 

'  Thereby  we  shall  the  better  discern  our  miserable  condition.' 
We  are  indeed  most  vile,  wretched,  sinful  creatures  ;  yet,  we  aA"e 
naturally  highly  conceited  of  ourselves.  All  of  .is,  till  God  do 
alter  cur  minds  and  dispositions,  savour  much  of  Laodice:  n's 
splf-Gonceit ;  Rom,  iii.  19.  Though  in  regard  of  our  spiritual  es- 


The  Principles  of  the  Christian  Religion.  399 

Sate,  we  be  wretched  and  miserable,  poor,  blind  and  naked ;  yet 
we  think  that  we  are  rich,  and  have  need  of  nothing. 

The  advice  therefore  of  our  Saviour  is  seasonable  for  us ; 
namely,  that  we  pray  for  the  spirit  of  illumination,  whereby  we 
may  be  brought  to  see  and  judge  ourselves.  Did  we  well  know 
ourselves,  we  would  quickly,  with  much  shame,  cast  down  our 
proud  peacock's  feathers,  and  say  with  Job,  /  am  vile,  I  abhor 
myself,  and  repent  in  dust  and  ashes,  Job  xlvi.  4. 

2.  Q.  Where  is  this  knowledge  to  be  had  ? 

A.  In  the  word  of  God  contained  in  the  scriptures  of  the  Old 
and  New  Testament. 

Expl.  '  That  the  scriptures  are  the  word  of  God,'  appeareth, 

1.  '  From  the  purity  and  holiness  of  the  matter,'  which  has  the 
very  image  of  the  holy  God  upon  them. 

2.  '  From  the  harmony  of  sundry  and  several  pen-men,'  none 
contradicting  another,  but  all  consenting  and  conspiring  in  sub- 
stance and  circumstance,  as  guided  by  one  spirit,  which  was  di- 
vine. 

3.  '  From  the  profundity  of  the  matter  contained  in  them.' 
Such  mysteries  are  therein  contained,  as  surpass  the  depth  of 
man's  capacity ;  yea,  which  make  the  Yerj  angels  to  stand  at 
amaze,  1  Pet.  i.  12. 

4.  '  From  the  simplicity,  yet  majesty  of  the  style  ;'  which  con- 
tribute good  evidence  to  their  being  divine. 

5.  '  From  the  testimony  which  is  given  to  it.'  This  is  both 
external  and  internal ;  external,  the  miracles  done  by  the  pen-men, 
with  the  constant  approbation  of  the  church  in  all  ages  ;  yea,  and 
of  many  adversaries.  Internal,  by  the  inward  operation  of  the 
Spirit  of  God,  which  is  the  most  sure  and  infallible  of  all. 

Applic.  1 .  '  By  way  of  application  this  may  inform  us,  what  just 
cause  we  have  to  detest  the  religion  of  the  papists,  who  forbad  the 
laity  to  read  the  scriptures  ;  yea,  who  debar  them  from  the  same.' 
In  1  Sam.  xiii.  19.  we  read,  that  when  the  Philistines  had  the  Is- 
raelites in  bondage,  one  policy  to  detain  them  therein  was, 
not  to  sulfer  a  smith  in  the  land,  lest  the  Hebrews  should  make 
them  swords  and  spears  to  fight  against  them.  The  like  policy 
hath  been  for  a  long  time,  and  is  still  used  by  the  Papists,  to  con- 
tinue the  people  in  blindness  and  ignorance,  that  they  might  not 
discover  the  abominations  of  their  religion  ;  for  they  suffer  them 
not  to  have  a  Bible  in  their  own  language,  but  lock  it  up  in  an 
unknown  tongue,  lest  from  thence  they  should  fetch  arguments 
against  their  foolish  tenets  and  practices. 

2.  '  This  may  exhort  us  highly  to  prize  the  scriptures  ;'  and  to 
bless  God  that  we  have  them  amongst  us,  and  that  in  our  language  ; 
whereby  all  sorts,  both  poor  as  well  as  rich,  may  read  their  Fa- 
ther's mind  in  their  mother-tongue. 

3,  ■*  Be  exhorted  to  read  and  study  the  scriptures.'     And  that 


500  The  Principles  of  the  Christian  Religion, 

you  may  read  them  with  the  more  holy  awe,  delight  and  profit, 
look  on  them  as  the  epistle  of  God,  wherein  he  hath  written  down 
to  the  world  what  his  mind  is  ;  both  what  he  would  have  them  to 
tlo  here,  and  what  he  intends  to  do  with  them  hereafter.  If  you 
should  hear  of  a  letter  written  from  heaven,  directed  to  all  the  men 
of  the  world,  subscribed  by  the  Lord's  own  name,  Jehovah,  and 
sent  down  to  us  by  the  hand  of  an  angel,  who  would  not  be  greedy 
to  read  it  ?  Such  a  letter  are  the  scriptures,  sent  us  down  from 
God  ;  not  by  the  hand  of  an  angel,  but  by  the  hand  of  his  Son. 
Head  them  as  you  would  read  such  a  letter. 

But  before  you  read,  be  sure  you  beg  of  God,'  that  by  his  Spi- 
rit he  would  enlighten  your  mind,  to  the  understanding  of  his  will 
therein  contained.'  And  after  reading, '  fail  not  to  meditate  there- 
on,' which  will  be  a  special  means  to  help  both  your  understand- 
ing and  memory. 

3.  Q.  How  do  the  scriptures  set  forth  God  ? 

3.  A.  '  In  his  nature  ;'  Exod.  iii.  14.  John  iv.  24. 

2.  'In  his  person,'  Mat.  xxviii.  19. 

3.  '  In  his  properties,'  Exod.  xxxiv.  6. 

4.  '  In  his  works,'  Rom.  i.  20. 

Being  to  speak  largely  of  God,  it  will  be  expedient,  first  td 
prove  the  being  of  God.  We  must  understand,  '  That  there  is  a 
God,'  before  we  inouire  '  what  God  is.1 

I.  Now,  '  That  there  is  a  God,1  is  evident,  '  From  the  glorious 
fabric  of  heaven  and  earth,  with  all  the  glorious  creatures  there- 
in :'  which  glorious  building  could  never  have  been,  if  it  had  not 
had  an  omnipotent  builder.  And  '  from  the  powerful,  wise,  har- 
monious government  of  the  world ;'  which  evidently  points  us  to 
a  divine  over-ruling  providence  ;  '  and  from  the  general  sense 
and  consent  of  nations.' 

Jtpplic.  1 .  Seeing  there  is  a  God,  then  all  Atheists  are  justly  to 
lie  reproved :  of  which  there  are  several  sorts. 

1 .  '  Some  are  atheists  in  opinion  and  judgment :  concluding,  or 
at  least  supposing,  that  there  is  no  God.'  Having  given  up  them- 
selves to  the  satisfying  their  base  lusts,  that  they  might  not  be 
crossed  therein,  but  have  an  uncontrolable  liberty  to  commit  all 
manner  of  sin  and  wickedness,  they  would  persuade  themselves 
that  there  is  no  God. 

2.  '  There  are  atheists  in  wish  and  desire  ;'  though  they  will 
not,  for  shame  of  the  world,  say  in  plain  term?,  '  There  is  no 
God  ;  yet,  in  their  hearts  they  wish  and  desire  there  were  no  God 
at  ail  to  take  vengeance  on  their  iniquity.5  But  let  such  know, 
that  their  atheistical  wishes  and  desires  are  all  known  to  God, 
who  will  one  day  call  them  to  an  account  for  the  same. 

3.  '  Some  are  atheists  in  practice,'  such  are  all  wicked  and  un- 
godly men,  who  in  their  judgments  acknowledge  God,  but  in 


The  Principles  of  the  Christian  Religion.  40  i 

their  works  deny  hirri,  living  as  if  there  were  no  God,  nor  heaven^ 
nor  hell.     Of  which  number  are, 

First,  '  Such  as  please  themselves  in  their  speculative  filthiness, 
and  contemplative  uncleanness,  and  bless  themselves  in  it ;'  which 
must  needs  argue  a  secret  atheism  lurking  in  their  hearts,  having 
no  apprehension  of  God's  omnisciency.  Let  such  know,  that  the 
secret  thoughts  of  their  hearts  are  as  well  known  to  God,  as  their 
outward  actions.  '  Thou  hast  possessed  rny  reins,  and  under- 
standest  all  my  thoughts,'  saith  David,  Psalm  cxxxix.  2,  13. 

Secondly,  '  Such  as  take  a  liberty  to  sin  in  secret,  because  they 
are  out  of  sight  of  men.'  Thus  the  murderer  and  adulterer  are 
brought  in  by  Job,  encouraging  themselves  in  their  wickedness^ 
saying,  '  No  eye  seeth  us,'  Job  xxiv.  14.  Surely,  for  any  to  hide 
their  sins  from  his  eye,  who  indeed  is  all  eye,  and  whose  eye  is 
over  all ;  it  must  need  argue  a  secret  atheism  in  their  hearts,  as 
if  God  was  not  present  in  all  places. 

Thirdly,  '  Such  as  live  in  the  frequent  omission  of  holy  duties  ;* 
As  reading  the  scriptures,  praying  either  in  secret  or  with  their 
families,  and  the  like.  Though  they  know,  and  cannot  but  ac- 
knowledge, that  they  are  duties  commanded  by  God  in  his  word, 
and  commended  by  the  examples  of  godly  men ;  yet  how  many 
do  live  in  the  neglect  of  them  !  which  is  a  product  of  practical 
atheism. 

Fourthly,  '  Such  as  though  they  seem  to  make  conscience  both 
of  public,  private  and  secret  duties  of  piety,  yet  are  altogether 
careless  of  the  manner  of  performing  them:'  praying  as  if  they 
prayed  not,  and  hearing  as  if  they  heard  not ;  whereby  they 
plainly  discover  a  secret  atheism  in  their  hearts :  for  did  they 
truly  believe  Gocl's  all-seeing  presence,  and  that  he  is  a  searcher 
of  the  heart,  privy  to  every  wandering  thought  in  praying,  hearing, 
and  the  like,  they  could  not  rest  satisfied,  as  they  do,  in  the  bare 
outward  performing  of  holy  duties. 

Fifthly,  '  Such  as  live  openly  in  a  wicked  and  ungodly  course 
of  life,'  though  in  words  they  may  acknowledge  a  God,  yet  by 
their  works  they  deny  him ;  for  they  live  as  if  there  were  no  God. 
Yet  will  the  hand  of  God  assuredly  find  them  out  sooner  or  later  ; 
and  then  will  they  be  enforced  to  say,  '  Verily  there  is  a  God  that 
judgeth  the  earth  ;'  Psal.  lviii.  11.  who  hath  prepared  a  hell  oi" 
"horror  and  darkness  for  all  such  ungodly  atheists. 

II.  This  truth,  That  there  is  a  God  should  stir  us  up  to  the 
practice  of  sundry  duties  ;  as, 

1.  '  To  humble  ourselves  for  these  cursed  seeds  of  atheism  that 
are  in  our  hearts,  and  with  our  utmost  to  endeavour  to  suppress 
and  keep  them  under ;  that  they  may  not  sprout  forth  in  us. 

2.  '  To  make  choice  of  the  only  true  God  for  thy  God  and  por- 
tion for  thy  chiefest  good  and  happiness  ;'  which  in  truth  is  essen- 
tial to  Christianity,  Set  thine  heart  on  him.  let  him  be  the  greatest 


402  The  Principles  of  the  Christian  Religioiz. 

desire,  the  greatest  delight,  and  the  greatly  beloved  of  thy  soul ; 
so  that  thou  mayest  say  with  David,  Psal.  Ixxiii.  25.  *  Whom 
have  I  in  heaven  but  thee !  There  is  none  upon  earth  that  I  desire 
besides  thee.' 

3.  Walk  before  God  in  all  good  conscience  :  To  this  end. 
First,  'Begin  each  day  with  God;'  awake  with  him  in  the 

morning,  lift  up  your  soul  in  prayer  and  thanksgivings  unto  God, 
for  that  comfortable  rest  and  refreshment  he  hath  vouchsafed 
wnto  you  the  night  past :  And  beg  of  him  that  he  would  so  strength- 
en you  by  his  grace,  that  you  may  glorify  him  that  day  in  your 
whole  conversation.  And  then  let  forth  your  hearts  in  a  serious 
meditation  of  God,  or  of  his  words  or  works  and  glorious  attributes. 
If  holy  thoughts  do  not  first  take  place  in  your  hearts,  the  Devil 
will  be  sure  to  cast  m  some  vain,  worldly,  wanton  thoughts  and 
imaginations. 

Secondly,  '  Walk  with  God  all  the  day  long ;'  set  him  before 
you,  and  consider  his  all-seeing  presence  about  you,  wherever  you 
are,  and  whatsoever  you  are  doing ;  which  will  be  a  special  means 
to  restrain  you  from  sin,  so  to  provoke  you  unto  holiness. 

Thirdly,  '  Close  the  day  with  God,  by  a  serious  examination, 
how  you  have  that  day  discharged  the  duties  of  your  places,  call- 
ings and  relations  :'  How  you  have  behaved  yourself  both  in  secret 
and  in  company,  how  you  have  performed  your  duties  of  devo- 
tions, whether  with  seriousness,  or  slightness  of  heart  and  spirit : 
What  savoury  thoughts  you  have  had  that  day,  of  God,  of  Christ, 
or  of  eternity  ?  Whether  you  have  not  omitted  some  known  duty, 
or  adventured  on  the  committing  some  known  evil.  And  thus  go 
over  the  several  passages  of  the  day,  whereby  you  will  be  better 
acquainted  with  your  spiritual  estate,  and  kept  from  going  on  in  a 
course  of  sin  without  repentance. 

Having  thus  examined  yourselves,  before  you  go  to  bed,  be  sure 
to  make  your  peace  with  God,  by  an  humble  confessing  of  your 
sins,  and  hearty  praying  unto  him  for  the  pardon  and  forgiveness 
of  them,  in  and  through  the  merits  and  mediation  of  Jesus  Christ, 
and  resolving  on  more  watchfulness  for  the  future.  Should  you 
lie  down  in  your  sins  unrepented  of,  and  be  called  out  of  this  world 
that  night,  O  how  sad  and  dreadful  would  your  condition  be  t© 
all  eternity ! 

Having,  by  several  arguments,  proved  the  existence  and  being 
of  God,  and  made  some  application  thereof  to  ourselves ;  I  come 
now  to  treat  of  God,  according  to  his  nature,  persons,  properties 
and  zi\,rks. 

4.  Q.  What  is  God? 

Jl.  God  is  a  spirit  of  infinite  perfection. 
Explic.  For  the  better  clearing  this  answer,.  I  shall  briefly  shew 
|xm. 

2*  What  is  meant  by  Spirit. 


The  Principles  of  the  Christian  Religion,  403 

2.  What  by  perfection. 

3.  Why  infinite  is  added  to  God's  perfection. 

I.  For  the  first,  What  is  meant  by  Spirit  ?  namely,  '  A  spiri- 
tual substance ;'  so  as  the  word  Spirit  importeth  two  things  of 
God. 

First,  '  That  he  is  a  substance,'  hath  a  real  being  :  '  He  that 
cometh  unto  God,  must  believe  that  God  is.' 

Secondly,  '  That  his  being  is  spiritual.'  Substances  are  the  high- 
est of  beings,  and  Spirits  are  the  highest  and  noblest  of  substances ; 
most  excellent,  pure,  potent,  #-c.  And  therefore  are  the  fittest  to 
represent  the  incomprehensible  God  to  our  narrow  conceptions, 
whereupon  God  is  described  to  be  a  Spirit;  John  iv.  24. 

II.  Perfection  implieth  two  things. 

1,  'A  freedom  from  all  manner  of  defects.' 

2.  'AH  manner  of  excellencies.'  God  therefore  is  said  to  be  a 
perfect  Spirit,  or  Spirit  of  perfection ;  because,  as  there  is  no  defect 
in  him,  so  all  excellencies  and  perfections  are  found  in  him. 

III.  Infinite  is  added  to  perfection,  to  shew,  that  there  is  no  mea- 
sure or  stint  to  set  God*s  perfection  $  his  greatness  can  neither  be 
measured  nor  comprehended ;  Job  xi.  7. 

So  that  this  description  of  God,  that  he  is  c  a  Spirit  of  infinite 
perfection  ;'  though  it  be  short,  yet  it  is  so  full,  as  it  distinguish- 
eth  God  from  all  things  that  are  in  heaven,  or  in  earth ;  yea, 
from  all  things  that  may  be  imagined,  or  indeed  are. 

First,  In  that  God  is  a  substance,  and  a  real  Being,  he  is  distin- 
guished from  all  imaginations  and  phantasies. 

Secondly,  In  that  God  is  a  spiritual  substance,  he  is  distinguish- 
ed from  all  bodily  substances.  Bodies  have  indeed  a  being,  and 
are  substances,  but  gross  substances,  subject  to  many  infirmities 
and  decays.     God  being  a  Spirit,  is  free  from  all  such  things. 

Thirdly,  GooVs  perfection  doth  distinguish  him  from  all  imper- 
fect spirits,  as  from  '  the  souls  of  all  evil  men,  and  from  devils."* 
These  are  indeed  spirits,  and  in  regard  of  the  kind  of  their  sub- 
stances, they  have  an  excellency  above  bodies.  But  sin,  which 
hath  seized  on  them,  is  a  defect  and  imperfection,  to  which  the 
Spirit  of  perfection  is  not  subject. 

Fourthly,  <  The  infiniteness  of  God's  perfection,'  doth  distin- 
guish him  from  other  spirits,  that  are  in  their  kind,  perfect,  as  are 
the  glorious  angels,  and  glorified  souls  of  saints  :  Heb.  xii.  23.  But 
though  these  are  spirits,  zndperfect  spirits,  yet  their  perfection  is 
limited ;  they  have  a  certain  measure  and  stint :  whereas  God's 
perfection  is  beyond  all  measure,  without  all  stint ;  it  is  infinite. 

Applic.  '  Seeing  God  is  a  Spirit,'  learn  hence,  first,  '  Not  to 
frame  any  image  of  God,  not  so  much  as  in  your  minds,'  fancy 
not  God  to  be  as  man,  or  as  any  other  creature. 

2.  '  Learn  to  worship  him  in  spirit  and  in  truth.'  Heart-wor- 
ship is  the  heart  of  worship.     Bodily- worship  there  must  be  also ; 


404-  The  Principles  of  the  Christian  Religion. 

the  hands,  the  eyes,  the  tongue,  the  knees,  must  all  be  exercised 
in  the  worship  of  God,  but  the  soul  is  so  to  be  the  chief,  that  all 
is  nothing  without  it.  Lift  up  the  hands  and  the  eyes,  bow  the 
knees,  but  be  sure  especially,  the  heart  be  lifted  up,  that  the  soul 
be  bowed  down  and  poured  forth  before  the  Lord.  Pray  with 
understanding,  pray  with  affection  ;  let  your  faith,  love,  desires, 
hopes,  all  join  in  offering  up  your  prayers. 
*  Seeing  God  is  of  infinite  perfection,"'  learn, 

1 .  '  To  hate  and  abhor  sin,  the  odiousness  and  malignity  where- 
of is  aggravated  by  the  infinite  majesty  of  that  God,  against  whom 
it  is  committed.'  Thou  that  wilt  fear  to  affront  a  mortal  prince, 
how  darest  thou  to  affront  an  infinite  God  ?  What  mad  souls  are 
drunkards,  swearers,  or  other  sinners,  a  company  of  vile  worms, 
to  set  themselves  in  rebellion  against  the  incomprehensible  God! 
If  the  wrath  of  a  king  be  as  messengers  of  death,  Prov.  xvi.  14. 
How  darest  thou  provoke  the  King  of  kings  ? 

2.  '  Learn  to  fear  before  him,'  and  to  live  under  a  constant  awe 
and  reverence  of  him,  especially  when  you  draw  nigh  unto  him  to 
worship  him, 

3.  '  Let  there  be  no  limits  or  bounds  set  to  your  affections  to 
him.1  Love  him  with  all  your  heart,  with  all  your  mind,  with  all 
your  might.     Reach  up  to  the  highest  you  can. 

You  cannot  love  him  infinitely,  but  you  must  love  him  super- 
latively :  he  is  a  God  of  infinite  perfection,  and  infinitely  worthy 
to  be  loved. 

This  shall  suffice  to  have  spoken  of  God's  nature. 

The  persons  are  next  to  be  considered. 

5.  Q.  How  many  Gods  are  there  ? 

A.  There  is  one  only  true  God,  but  distinguished  into  three  per- 
sons ;  the  Father,  the  Son,  and  the  Holy  Ghost,  which  are  equal 
in  power  and  glory. 

Expl.  Here  are  four  things  to  be  cleared. 

J.  '  That  there  is  but  one  only  God.' 

II.  '  That  there  are  three  persons  in  the  Godhead.' 

III.  '  That  the  Son  and  the  Holy  Ghost  arc  God,  as  well  as  the 
Father.' 

IV.  '  That  all  the  persons  are  equal  in  power  and  glory.' 

I.  '  That  there  is  but  one  only  God,'  the  scripture  plainly  ex- 
pressed!, Deut.  vi.  4.  '  Hear,  O  Israel,  the  Lord  our  God  is  one 
Lord.'  1  Cor.  viii.  4,  5.  '  We  know,'  saith  the  apostle,  '  that  there 
is  none  other  God  but  one.  For  though  there  be  that  are  called 
gods,  whether  in  heaven  or  in  earth  (as  there  be  gods  many,  and 
lords  many)  but  to  us  there  is  but  one  God.' 

II.  '  That  there  are  three  persons  in  the  Godhead.'  Though 
there  be  but  one  God  in  substance  and  essence,  yet  are  there  three 
distinct  Persons  subsisting  in  that  one  Godhead.  This  is  one  of 
the  greatest  mysteries  of  our  Christian  religion.     A  mystery  not 


The  Principles  of  the  Christian  Religion.  AOH 

to  be  comprehended,  yet  ought  to  be  believed  by  us,  because  it 
is  so  clearly  and  plainly  laid  down  in  the  word  of  God ;  as,  1  John 
v.  7.  '  There  are  Three  that  bear  record  in  heaven,  the  Father, 
the  Word,  and  the  Holy  Ghost ;  and  these  Three  are  One,  in  na- 
ture and  essence.'  Here  is  a  Trinity  proclaimed  with  their 
names  ;  Father,  Word,  and  Holy  Spirit.  Where,  by  the  Word  is 
meant  Jesus  Christ,  who  is  called  the  Word,  because  as  we  by 
our  words  express  our  mind  and  meaning,  so  God  by  his  Son, 
hath  made  known  his  mind  and  will  unto  his  church.  There  is 
another  clear  proof  of  the  trinity  of  Persons,  in  that  commission 
which  our  blessed  Saviour  gave  to  his  apostles  before  his  ascen- 
sion into  heaven  ;  '  Go  teach  all  nations,  and  baptize  them  in  the 
name  of  the  Father,  of  the  Son,  and  of  the  Holy  Ghost.'  Where 
you  have  the  names  of  the  blessed  Trinity  writ,  as  it  were,  in  fair- 
and  legible  characters. 

III.  '  That  the  Son  and  Holy  Ghost  are  God,  as  well  as  the 
Father.' 

1.  '  That  Christ,  the  second  Person,  is  God,'  evidently  ap- 
pears :  First,  '  In  that  he  is  often  styled  God  in  scripture;'  as 
Isa.  ix.  6.  where  he  is  called  '  the  mighty  God,'  and  Rom.  ix. 
5.  'God  blessed  for  ever ;'  and  John  i.  1.  '  In  the  beginning 
was  the  Word,  and  the  Word  was  with  God,  and  the  Word  was 
God;'  that  is,  Jesus  Christ,  who  is  often  in  scripture,  styled  the 
WORD,  was  God.,  Secondly,  '  The  essential  properties  of  God 
are  often  attributed  to  him  in  scripture  ;'  as  eternity,  omnisciency, 
and  the  like  ;  Rev.  i.  8.  John  xxi.  1 7.  Thirdly,  '  The  works 
and  miracles  which  he  wrought  when  he  was  upon  earth,  .de- 
clared him  to  be  God  ;'  John  v.  36.  John  x.  25. 

2.  '  That  the  Holy  Ghost  is  God ;'  appeareth,  First,  '  Because 
the  name  of  God  is  given  to  him ;'  Acts-1'.  3,  4.  where  Peter  re- 
proving Ananias  for  lying  to  the  Holy  Ghost,  said,  '  That  he  lied 
not  to  men,  but  to  God.'  Secondly,  '  The  works  proper  to  God 
are  attributed  in  scripture  to  the  Holy  Ghost ;'  as  the  '  works  of 
creation,'  Gen.  i.  2.  Job  xxvi.  13.  So  likewise,  4  the  work  of 
regeneration  ;'  John  iii.  5.  '  Except  a  man  be  born  of  water  and 
of  the  Spirit,  he  cannot  enter  into  the  kingdom  of  God.'  Now, 
who  can  do  these  great  things  but  God  ?  Thirdly,  '  The  essential 
properties  of  God  are  attributed  to  the  Spirit,'  as  eternity  ;  Heb. 
ix.  14.  where  he  is  called  the  eternal  Spirit :  omnisciency,  knowing 
all  things  ;  as  John  xiv.  26.  Omnipresence  ;  as,  Psalm  cxxxix.  7. 
'  Whither  shall  I  go  from  thy  Spirit?'  Yea,  '  the  Spirit  can  fore- 
tell all  things  ;'  1  Tim.  iv.  1.  Men  and  devils  may  guess  at,  but 
none  besides  God  can  indeed  foretell  things  to  come. 

IV.  '  That  all  the  Persons  are  equal  in  power  and  glory,'  not 
one  excelling  another,  but.  are  all  co-equal  in  their  divine  perfec- 
tions and  attributes  :  so  that  one  of  them  is  not  greater,  nor  more 
glorious  than  another.     '  Though  there  be  one  Person  of  the  Fa- 


40G  The  Principles  of  the  Christian  Religion. 

ther,  another  of  the  Son,  and  another  of  the  Holy  Ghost ;  yet 
the  Godhead  of  the  Father,  of  the  Son,  and  of  the  Holy  Ghost, 
is  all  one ;  the  glory  equal,  the  majesty  co-eternal ;'  as  it  is  in 
Athanasius's  creed. 

Applic.  '  Seeing  there  is  but  one  only  true  God,'  this  may  serve 
to  reprove, 

1.  The  Papists,  who  seem  to  set  up  divers  gods  besides  the 
true  God;  as  to  pass  other  instances  in  the  extravagant  power  of 
the  Pope. 

1.  The  virgin  Mary,  whom  they  make  a  goddess,  preferring 
her  before  Christ,  by  praying  to  her  to  command  her  Son  to  do 
what  they  desire. 

2.  '  They  make  all  the  departed  saints  gods,  by  praying  unto 
them  :'  as  though  they  knew  the  secrets  of  men's  hearts,  as  though 
they  were  present  every  where  :  which  are  things  proper  to  God 
alone,  and  not  communicated  to  any  creature,  either  angels  or  saints. 

2.  '  This  serves  for  the  reproof  of  many  carnal  Protestants,' 
who,  though  in  words  they  profess  but  one  God,  and  give  outward 
worship  only  to  him,  yet  do  they  set  up  many  idols  in  their  hearts  ; 
and  so  make  to  themselves  more  gods  than  one. 

Some  fflsra  make  carnal  pleasures  their  god,  giving  themselves 
"up  to  the  satisfying  their  lusts,  as  all  voluptuous  persons  do. 
Some  men  make  their  worldly  riches  their  god,  setting  their  hearts 
"upon  them,  and  putting  their  trust  and  confidence  in  them,  which 
is  idolatry  ;  and  therefore  the  apostle  calleth  covetousness  idola- 
try^ Col.  iii.  5.  Some  again  make  their  belly  their  god,  by  giv- 
ing themselves  up  to  the  satisfying  their  fleshly  appetite,  as  all 
gluttons  do.  The  truth  is,  there  are  few  in  the  world,  who  do 
not  make  to  themselves  some  other  gods,  besides  the  true  God, 
to  which  they  sacrifice  their  chief  affections  and  desires. 

What  a  base  and  unworthy  thing  is  it  for  Christians,  who  in 
words  acknowledge  the  only  True  God,  to  be  their  God,  yet  in 
truth  do  make  so  many  other  gods  to  themselves  ? 

3.  '  The  knowledge  of  the  mystery  of  the  Trinity  tendeth 
much  both  to  the  honour  of  God,  and  to  our  own  good.' 

First,  '  It  tendeth  much  to  the  honour  of  God,'  in  that  he  is 
thereby  distinguished  from  all  false  gods.  True  it  is,  that  God'* 
incommunicable  properties,  and  divine  works,  do  distinguish  him 
from  all  others;  for  there  is  none  in  heaven,  or  in  earth,  eternal, 
almighty,  omnipresent,  omniscient,  but  God  only :  yet,  idolaters 
have  imagined  their  false  gods  to  be  so  :  But,  it  never  came  into 
the  heart  of  any  idolater  to  imagine  his  God  to  be  One  and 
Three ;  one,  in  nature,  and  three,  in  persons.  This  is  such  a 
mystery,  as  in  the  opinion  of  idolaters  themselves,  none  of  their 
idols  can  be  like  to  Jehovah. 

Secondly,  '  The  knowledge  of  this  mystery  of  the  Trinity,  as 
it  tends  to  the  honour  of  God,  so,  to  our  own  good.'     For, 


The  Principles  of  the  Christian  Religion*  yi02 

<  It  shews  the  ground  of  God's  Fatherhood,'  how  he  is  our 
Father ;  namely,  in  and  through  Jesus  Christ.  For,  God  being 
a  Father  by  nature  to  his  Son  Jesus  Christ,  by  reason  of  this  he 
becomes  through  grace  to  be  a  Father  to  such  as  believe  in? 
Christ,  as  John  i.  12. 

Hitherto  of  the  nature  of  God,  and  trinity  of  Persons,  His 
properties  follow. 

6.  Q.  What  are  the  properties  of  God  ? 

A.  The  properties  of  God  are,  '  certain  excellencies  attribu- 
ted and  applied  unto  him,  for  our  better  apprehending  of  him-, 
as  eternity,  unchangeableness,  omnipotency,  wisdom,  holiness, 
justice,  goodness,  truth,'  &c. 

Explic.  For  the  clearer  understanding  the  properties  of  Godr 
we  must  take  notice,  that  there  are  two  kinds  of  them,  viz.  In- 
communicable, and  Communicable. 

'  Incommunicable  properties  are  such  as  are  so  proper  unto  God 
alone,  as,  in  no  respect,  they  can  be  attributed  to  any  other.'  '  In 
them  none  is  like  unto  the  Lord,'  Psalm  cxiii.  5.  So  as  he  to  whom 
any  of  them  is  attributed,  may  be  known  to  be  a  God,  the  only 
true  God. 

'  Communicable  properties,  are  such  as  may  be  communicated 
or  attributed  and  applied  to  creatures,  as  appertaining  to  them  :? 
Thus  men  may  be  holy  as  God  is  Holy,  just  as  he  is  Just,  &c. 

These  following  are  some  of  God's  incommunicable  properties, 
As, 

I.  Eternity,  'To  be  without  beginning  or  ending.  God  had 
no  beginning,  nor  shall  ever  have  an  end ;  '  but  is  God  from  ever- 
lasting to  everlasting;'  Psalm,  xc.  2. 

Applic.  '  This  may  instruct  us  by  faith  to  depend  on  God  for  our 
wives  and  children :'  though  we  ourselves  are  mortal,  and  may 
be  suddenly  taken  away  before  we  have  made  competent  provision 
for  them,  yet  God  is  Eternal :  and  therefore  having  commended 
our  surviving  children  to  his  fatherly  care  and  providence,  we  may 
with  confidence  rest  on  him,  for  a  comfortable  supply  of  all  need- 
ful good  things  for  them,  Gen.  I.  24.  '  I  die,'  said  Joseph,  '  but 
God  will  surely  visit  you  with  his  mercy  and  loving-kindness. ? 
The  like  may  every  believing  parent,  on  his  death-bed,  say  to  his 
children,  '  I  am  going  out  of  this  world,  but  though  I  die,  yet  the 
God  of  all  comfort  lives,  who  will  in  a  special  manner  be  your 
God  and  Father,  and  take  care  of  you,'  according  to  his  gracious 
promise;  Jer.  xlix.  11.  'Leave  thy  fatherless  children,  I  will 
preserve  them  alive  ;  and  let  thy  widows  trust  in  me,  or  rely  on 
me,'  having  undertaken  the  care  and  charge  of  them. 

II.  '  Another  property  of  God  is,  That  he  is  unchangeable  ;' 
the  same  without  any  alteration.  God  is  unchangeable  in  his  es- 
sence, Esod.  iii.  14.  In  his  counsels  and  purposes,  Psalm  xxxiii.  1 1 . 


408  The  Principles  of  the  Christian  Religion, 

In  his  gracious  promises,  which  are  not  yea  and  nay,  various  and 
uncertain,  but  yea  and  amen. 

Applic.  1.  '  God's  unchangeableness  instructefh  us,  what  use 
to  make  of  the  promises  in  God's  word,  to  his  people  of  old,  name- 
ly, To  apply  them  to  ourselves,  with  as  strong  confidence,  as  if 
they  had  been  made  to  us  in  particular,  if  our  condition  be  the 
same  with  theirs.'  The  ground  of  this  application  is  taken  from 
God's  immutability,  and  impartial  manner  of  dealing.  The  same 
God  that  he  hath  been  to  any  of  his  peonle  of  old,  the  same  he  is 
to  all. 

1.  'As  God's  unchangeableness  administereth  grounds  of  com- 
fort to  the  faithful,  so  doth  it  afford  matter  of  terror  to  all  impe- 
nitent sinners  :'  for,  Hath  God  threatened  such  and  such  dreadful 
judgments  against  notorious  sinners  ?  Hath  he  in  former  ages 
rained  fire  and  brimstone  from  heaven  on  Sodom  and  Gomorrah, 
for  their  gluttony  and  drunkenness?  Did  such  a  trembling  seize 
on  Belshazzar,  as  he  was  drinking  with  his  princes  and  concubines, 
that  the  joints  of  his  loins  were  loosed,  and  his  knees  smote  one 
against  another  ?  Oh  then,  what  cause  have  the  whoremongers, 
drunkards,  swearers,  and  such  like  sinners  in  these  days,  to  fear 
and  tremble,  lest  the  like  terrible  judgments  of  God  should  fall  on 
them,  in  the  midst  of  their  sins,  and  take  them  away  in  the  act  of 
their  wickedness ! 

Yea,  though  thou  be  a  child  of  God,  yet,  if  thou  commit  any 
gross  and  scandalous  sin,  such  as  tendeth  highly  to  the  dishonour 
of  God,  and  the  scandal  of  thy  religion  and  profession,  thou  mayest, 
justly  expect  some  imminent  judgment  from  God,  as  David  met 
with  on  the  like  occasion.  For,  God  being  unchangeable,  hates 
sin  in  his  own  children  now  as  formerly  ;  and  will  shew  himself  as 
just  in  executing  his  wrath  on  wilful  transgressors  as  formerly. 

III.  '  Another  incommunicable  property  of  God  is  omnipotence^ 
whereby  he  is  able  to  do  all  things  possible.'  Great  is  the  power 
which  some  creatures  have  above  others ;  but  no  creatures,  no, 
not  the  angels,  are  Almighty,  able  to  do  any  thing  5  but  God  is  : 
who,  by  weak  means,  without  means,  yea,  against  means,  can  do- 
what  he  pleaseth :   With  Godnothing  is  impossible,  Luke  i.  37. 

Applic.  1.  '  Seeing  God  is  Almighty,  how  doth  it  concern  eve- 
ry one  of  us  to  beware,  lest  by  our  sinning  we  provoke  his  wrath 
against  us.'  '  Do  ye  provoke  the  Lord  to  anger  ?'  saith  the  apostle7 
Are  ye  stronger  than  he?  1  Cor.  x.  22.  No  man  in  his  wits  will 
provoke  an  enemy  that  is  stronger  than  himself,  whom  he  knows 
to  be  able  to  crush  him. 

2.  '  The  almighty  power  of  God  giveth  us  encouragement  to 
flee  unto  him  by  praying  in  all  our  wants  and  necessities.'  To 
whom  should  we  then  seek  for  relief,  but  unto  him  who  is  only 
able  to  help  us  in  all  our  straits,  to  deliver  us  out  of  all  our  dan- 
gers, to  support  us  under  all  our  trials  and  temptation-:  ? 


The  Principles  of  the  Christian  Religion,  4($ 

3.  '  To  trust  in  the  Lord,  and  in  the  power  of  his  might,  and 
that  for  all  things,  at  all  times,  and  in  all  conditions?'  Isa.  xxvi.  4. 
The  prophet  presseth  this  duly  upon  this  very  ground,  Trust  ye  in 
the  Lord  for  ever,  for  in  the  Lord  Jehovah  is  everlasting  strength. 

Now  followeth  some  of  God's  communicable  properties;  as, 

1.  Wisdom:  He  is  infinite  in  wisdom;  in  which  respect.  All  the 
treasures  of  Wisdom  are  said  to  he  in  him,  Col.  ii.  3.  A  treasure 
notes  abundance,  but  treasures  speaks  superabundance,  whereby 
he  excels  all  the  wisdom  of  men. 

Applic.  1.  'Is  God  infinite  in  wisdom  ?  then  when  thou  lackest- 
wisdom  to  help  thee  out  of  any  straits  thou  art  in,  or  any  difficul- 
ties, ask  this  wisdom  of  the  God  of  wisdom,'  James  i.  5.  Pray  as 
Solomon  did,  for  a  wise  and  understanding  heart. 

2.  '  Trust  upon  his  infinite  wisdom  to  guide  and  help  you  out 
of  all  your  straits  and  dangers.' 

II.  '  God  is  infinite  in  holiness  :'  therefore  he  is  called,  The 
holy  One,  Hos.  xi.  9.  By  way  of  eminency  and  excellency,  sur- 
passing all  others  in  holiness. 

Applic.  How  doth  this  speak  terror  and  amazement  ? 

1.  '  To  all  wicked  and  profane  persons,  who  live  under  the 
power  and  practice  of  iniquity,'  than  which  nothing  is  more  con- 
trary to  the  nature  of  God  :  who  being  an  holy  God,  hates  every 
sin  with  a  perfect  hatred.  Let  such  know,  that  if  they  live  and 
die  impenitently  in  their  sins,  theircondition  will  be  sad  and  dread- 
ful to  all  eternity  ;  '  For  they  shall  in  no  wise  enter  into  heaven, 
which  is  an  inheritance  undefiled,'  1  Cor.  vi.  9.  1  Pet.  i.  4. 

I  know  many  are  apt  to  flatter  themselves  with  a  conceit,  that 
though  their  lives  are  bad,  yet  their  hearts  are  good  ;  whereby 
they  do  but  cozen  and  cheat  their  own  souls.  '  For  a  good  tree 
cannot  but  bring  forth  good  fruit.'  If  their  hearts  were  so  good 
as  they  pretend,  surely  their  lives  would  be  better.  Therefore 
deceive  not  yourselves,  for  if  your  lives  be  wicked  and  unclean, 
your  hearts  are  much  more. 

2.  '  This  speaks  terror  to  all  such  as  scoff  at  holiness,  and  de- 
ride such  as  make  a  profession  of  it.'  Surely,  such  men  have  at- 
tained to  the  heighth  of  wickedness  :  Avhereupon  David  sets  them, 
in  the  deviPs  highest  form,  and  makes  them  doctors  of  the  chair ; 
4  Who  sits  in  the  seat  of  the  scornful,'  Psalm  i.  1.  Little  do  such 
think,  that  the  great  and  holy  God  takes  these  scoffs  and  injuries 
done  to  them,  as  done  unto  himself.  Did  ever  any  mock  at  God 
and  prosper? 

I  know  many  are  ready  to  reply,  that  they  never  reproached 
orderided  any  of  God's  holy  ones  for  their  holiness  ;  but  only  a 
company  of  hypocritical  professors,  who  pretend  to  holiness,  but 
are  perfect  hypocrites.  But,  what  if  those  whom  you  count  hypo- 
crites, be  in  the  number  of  God's  holy  ones,  (for  you  are  but  men 
and  may  be  mistaken)  how  sad  is  your  case  like  to  be  ?  hear  vour 

62 


410  The  Principles  of  the  Christian  Religion* 

doom  pronounced  by  Christ,  '  Whoso  shall  offend  one  of  these  lit* 
tie  ones,  which  believe  in  roe,  it  were  better  for  him  that  a  mill- 
stone were  hanged  about  his  neck,  and  that  he  were  drowned  in 
the  depth  of  the  sea.' 

Whereas  many  good  Christians,  from  a  sense  of  that  corrup- 
tion which  they  feel  working  in  them,  do  question,  whether  they 
have  any  true  holiness  at  all ;  let  such  for  their  comfort  seriously 
consider  these  two  things, 

1 . '  That  a  sight  and  sense  of  inward  corruption  is  some  evidence 
of  the  truth  of  grace,  and  life  of  holiness  in  us.'  It  is  something 
of  holiness  to  hate  and  mourn  over  iniquity  :  whilst  thou  mourn- 
est  that  thou  art  such  an  unclean  thing,  thank  God  thou  hast  so 
much  holiness,  as  to  set  thee  a  mourning  and  lamenting  that  thou 
hast  no  more. 

2.  '  Consider  that  the  Lord  doth  not  now  under  the  gospel,  ex- 
act of  us  perfect  holiness,'  which  consisteth  in  a  personal  and  per- 
fect conformity  to  the  image  and  will  of  God ;  which  is  impossi- 
ble to  our  corrupt  nature,  and  was  never  found  in  any  mere  man 
since  the  fall  of  Adam  ;  but  he  accepteth  of  our  evangelical  holinessf 
which  consisteth,  as  in  a  sincere  desire  and  earnest  endeavour  af- 
ter holiness,  so  in  an  hearty  grief  and  sorrow  for  the  corruption 
we  feel  stirring  in  us,  and  in  striving  to  keep  down  the  power  of 
it.  In  a  word,  this  is  the  holiness  which  God  now  accepteth  for 
evangelically  perfect  ;  that  Ave  hate  sin,  and  love  holiness,  that  we 
desire  and  endeavour  to  mortify  the  flesh  and  the  corruption  of  itr 
and  labour  to  serve  God  in  true  holiness  and  righteousness  all  the 
remaining  part  of  our  lives  :  and,  as  we  fall  into  any  sin,  that  we 
speedily  rise  again  by  true  and  unfeigned  repentance  ;  engaging 
ourselves  in  the  strength  of  Christ,  to  a  greater  watchfulness 
against  sin  for  the  time  to  come. 

III.  '  God  is  a  just  God,'  He  is  said  to  be  most  just,  Job  xxxiv. 
17.  that  is,  just  in  the  highest  degree  ;  yea,  just  above  all  degrees. 
Indeed  his  providential  actings  are  oft-times  above  our  compre- 
hension 5  in  which  respect,  '  his  ways  are  said  to  be  in  the  sea. 
and  his  path  in  the  great  waters,'  Psalm  Ixxvii.  19.  Yet  is  he 
righteous  in  all  those  actions,  though  the  righteousness  of  them 
doth  not  appear  to  our  human  reason. 

Applic.  This  attribute  of  God  may  convince  many  of  that  ground- 
less error,  and  vain  conceit,  which  is  deeply  rooted  in  their  hearts ; 
namely,  '  That  God  is  all  and  only  mercy,'  and  thereupon  encou- 
rage themselves  in  their  wicked  and  ungodly  courses,  but  let  such 
know,  that  though  the  Lord  be  merciful,  yet  he  is  likewise  just : 
yea,  so  just,  as  he  can  no  more  cease  to  be  just,  than  he  can  ct  ase 
to  be  God.  And  therefore  where  the  scripture  doth  most  oi  all 
set  forth  the  mercy  of  God,  we  find  something  of  the  justice  of 
frod  ;  as  in  that  place,  Exod.  xxxiv.  6,  7.  '  The  Lord  God  m<  r- 
CifuJ  and  gracious,  long-sutfering,  abundant  in  goodness  and  truth  j" 


The  Principles  of  the  Christian  Religion.  411 

then  followcth  this  passage  concerning  the  justice  of  God,  and  will 
by  no  means  dear  the  guilty  :  as  if  he  had  said,  Though  the  Lord 
be  a  God  merciful  and  gracious,  to  all  poor  penitent  sinners  ;  yet 
will  he  be  just  too,  and  will  not  clear  such  as  shall  go  on  impeni- 
tently  in  their  sins. 

IV.  '  Another  property  of  God,  is  his  goodness,'  which  is  so 
great  as  cannot  be  expressed,  so  much  as  cannot  be  measured  ;  in 
a  word,  it  is  transcendent  beyond  all  comparison  which  the  Lord 
himself  implieth,  Exod.  xxxiv.  6.  where  he  proclaims  himself 
abundant  in  goodness. 

Applic.  The  consideration  of  the  infinite  goodness  of  God  doth 
exceedingly  aggravate  our  sins,  in  that  we  have  committed  them 
against  so  good  a  God,  so  bountiful  a  Lord  and  Master,  who  hath 
followed  us  with  his  loving-kindness  all  our  days.  Thus  did  the 
Lord  aggravate  the  sins  of  his  people  of  old,  Deut.  xxxii.  6«  '  Do 
ye  thus  requite  the  Lord,  O  foolish  people  and  unwise  * 

2.  '  How  should  the  consideration  of  God's  infinite  goodness 
work  up  our  hearts  to  a  superlative  love  of  him  V  How  should  it 
engage  us  to  love  him,  as  with  the  choicest,  so  with  the  highest 
degree  of  love !  and,  as  our  Saviour  adviseth,  Mat.  xxii.  36. 
4  with  all  our  hearts,  with  all  our  souls,  and,  with  all  our  might  ?' 

I  know,  many  Christians,  who  do  love  in  truth,  are  apt  to 
question  whether  they  do  or  no,  because  they  find  their  affections 
so  strongly  set  upon  worldly  things. 

But  let  such  take  notice,  that  there  is  a  two-fold  love,  namely, 
a  sensible  love,  which  is  most  felt,  being  drawn  out  by  sensible  ob- 
jects, and  appreciative  or  rational  love,  when  we  set  a  high  value 
on  the  object  of  our  love,  preferring  it  above  all  other  things- 
Dost  thou  thus  love  God  ?  Wilt  thou  prize  him  above  all,  and 
seek  him  above  all  ?  And  art  thou  willing  ,to  part  with  all  for  him  ? 
this  is  sincere  love. 

3.  '  The  goodness  of  God  should  engage  us  to  obedience,  and 
quicken  us  to  a  more  close  and  exact  walking  with  God.'  What 
should  we  not  do  for  his  great  name,  who  hath  done  such  won- 
derful things  for  us  ?  '  Labour  we  to  imitate  God  in  this  attribute 
of  goodness.'  As  he  is  good,  and  doth  good,  so  it  is  our  duty, 
and  will  be  our  wisdom  to  be  as  good,  and  to  do  as  much  good 
as  possibly  we  can.  Art  thou  a  magistrate,  and  intrusted  with 
power  ?  make  it  thy  design  how  to  improve  thy  power  ;  as  to  the 
glory  of  God,  so  to  the  good  of  thy  country.  Art  thou  a  minister 
of  the  gospel,  and  hast  thou  a  charge  of  souls  ?  lay  out  thy  time 
and  strength  in  doing  all  the  good  thou  canst,  to  the  souls  of  the 
people  committed  to  thy  charge.  Study  how  thou  mayest  pro- 
mote their  spiritual  welfare.  Hath  God  blessed  thee  with  a  libe- 
ral portion  of  this  world's  goods  ?  c  As  thou  hast  opportunity,  do 
good  unto  all,  especially  unto  the  household  of  faith.'  Yea,  not 
only  embrace  opportunities  of  doing  good,  but  likewise  seek  out- 


.412  The  Principles  of  the  Christian  Religion. 

for  them.  And  let  thy  givings  out  be  in  some  measure  suitable  t* 
what  God  hath  given  unto  thee  :  'For  to  whomsoever  much  is  gi- 
ven, of  him  much  shall  be  required  ;'  Luke  xii.  48. 

If  thou  art  a  poor  man,  and  lookest  on  thyself  as  unable  to  d® 
good  unto  others,  yet  mayest  thou  stir  up  others  to  do  good  ;  yea, 
and  do  much  good  thyself  by  an  holy,  humble  life  and  conversa- 
tion ;  by  which  thou  wilt  not  only  stop  the  mouths  of  the  enemies 
of  godliness,  but  add  a  lustre  and  credit  to  thy  religion  and  pro- 
fession. In  a  word,  let  the  doing  of  good  in  our  several  places, 
callings  and  relations,  be  the  business  and  employment  of  our 
lives ;  accounting  that  day  lost  in  which  we  have  done  no  good, 
either  directly  or  preparatorily.  And  when  we  have  done  all,  let 
us  be  so  far  from  thoughts  of  meriting  any  thing  from  God,  by 
any  good  we  have  done,  that  we  acknowledge  it  as  one  of  our 
chiefest  mercies,  that  God  hath  honoured  us  with  doing  any  good 
in  our  generation. 

V.  The  last  property  I  shall  mention,  is,  '  The  truth  of  God.* 
In  which  respect  he  is  called  The  true  God,  John  xvii.  3.  And 
The  Lord  of  truth,  Psalm  xxsiv.  15.  Yea,  he  styleth  himself 
Abundant  in  truth,  Exocl.  xxxiv.  6.  '  The  truth  of  God,'  notes, 

1 .  His  reality,  that  he  is  very  God,  God  indeed,  in  opposition 
to  false  and  feigned  gods,  according  to  his  name,  Exod.  iii.  4.  '  I 
am  that  I  am,' 

2.  Bis  veracity,  That  he  speaks  truth,  and  cannot  lie:  Every 
thing  is  what  God  saith  it  is.  That  which  God  saith  is  good,  is 
good  indeed  :  that  which  God  saith  is  evil,  is  evil  indeed.  And 
every  thing  shall  be  what  God  saith  shall  be.  He  is  faithful  ia 
his  promises,  true  in  his  threatenings  ;  not  a  word  that  God  hath 
spoken  shall  go  unaccomplished, 

Appli.  '  This  speaks  terror  to  all  wicked  and  impenitent  sin- 
ners :'  for  the  Lord  being  a  God  of  truth,  whatsoever  judgment 
he  hath  threatened  in  his  word,  shall  certainly  be  executed  in  his 
appointed  time.  Hath  God  in  his  word  threatened,  that  '  neither 
fornicators,  nor  adulterers,  nor  effeminate,  nor  thieves,  nor  cove- 
tous, nor  drunkards,  nor  revilers,  shall  inherit  the  kingdom  of 
God?'  hath  God  said,  '  That  all  wicked  and  impenitent  sinners 
shall  be  turned  into  hell  ?'  even  so  shall  it  certainly  be.  Thou 
that  livest  and  dicst  an  impenitent  sinner,  shall  as  surely  go  to 
hell,  as  God  is  in  heaven.  Tremble  sinner,  tremble,  tremble  and 
turn  ;  or  else  thou  diest  without  remedy. 

Thus  far  of  the  divine  nature,  persons  and  properties  ;  the  works 
of  God  remain  farther  to  be  declared, 

7.  Q.  To  what  heads  may  the  works  of  God  be  brought? 

A.  The  works  of  God  may  be  brought  to  two  heads :  namely. 
creation  and  providence. 

?>.  Q.  What  is  the  works  of  creation?. 


The  Principles  of  the  Christian  Religion,  413 

A.  God's  making  all  things  by  his  word,  of  nothing,  in  six 
days,  very  good. 

Expl.  Here  are  five  things  to  be  explained. 

1.  '  What  is  meant  by  God's  making  things  at  the  beginning  P 
Namely,  His  creating  them.  To  create,  is  to  give  a  being  I© 
things  that  never  were,  and  that  out  of  nothing.  In  this  respect 
it  is  said  ;  Gen.  i.  1.  'In  the  beginning  God  created  the  heaven 
and  the  earth  ;'  that  is,  When  there  was  nothing  at  all,  no  not 
any  matter,  out  of  which  things  might  be  made.  So  that  all  the 
things  which  at  first  God  made,  were  most  properly  created,  and 
made  of  nothing. 

2.  '  What  things  did  God  make  at  the  beginning  :'  namely, 
All  things.  Thus  the  Apostle  expressly  avoucheth,  Col.  i.  16. 
4  By  him  All  things  were  created ;'  and  for  farther  clearing  his 
mind  and  meaning,  thus  distinguished!  that  general  phrase  ; 
4  All  things  that  are  in  heaven,  and  that  are  in  earth,  visible  and 
invisible,'  &c. 

3.  '  By  what  did  God  make  all  things  -,\  namely,  By  his  word; 
Gen.  i.  3,  6.  'God  said,  Let  there  be  light,  and  there  was  light. 
Let  there  be  a  firmament,  and  it  was  so.'  And  Psalm  xxxiii.  6. 
4  By  the  word  of  the  Lord  were  things  made.'  By  God's  word 
we  understood  his  will :  He  said,  that  is,  He  willed  that  such  things 
should  be  :  he  willed  that  there  should  be  light,  and  it  was  so. 

4.  '  For  the  time  in  which  God  made  all  things,'  Exod.  xx.  11. 
*  In  six  days  the  Lord  made  heaven  and  earth.'  God  could  have 
made  all  things,  as  they  were  made,  in  a  moment ;  for  he  stand- 
eth  not  in  need  of  means  to  work  by,  or  of  time  to  work  in.  If 
he  had  so  willed  it,  all  things  would  instantly  have  been ;  but 
thus  it  pleased  him  to  take  this  proportion  of  time. 

■5.  '  For  the  estate  wherein  God  made  ail  things  at  first,'  God 
at  first  made  all  things  very  good;  Gen.  i.  4,  10.  The  Holy  Ghost 
expressly  noteth,  '  That  at  the  end  of  every  day,  God  took  a  view 
of  the  particular  works  which  he  had  made,  and  found  them  to 
be  good.'  This  is  noted  to  justify  God,  against  all  the  evil  that 
is  in  the  world.  Many  creatures  are  now  evil,  but  as  Gocl  made 
them  they  were  not  so.     All  evil  hath  risen  from  the  sin  of  man. 

Applic.  This  doctrine  of  the  creation  is  many  ways  useful. 

I.  '  To  confute  the  atheists  of  our  times,  who  are  unwilling  to 
acknowledge  the  true  God,  notwithstanding  the  whole  frame  of 
heaven  and  earth,  and  all  things  therein,  do  cleai-ly  demonstrate 
him.'  For,  who  but  God  could  make  such  a  glorious  stately  fa- 
bric, as  the  world  is,  and  that  by  his  mere  word  of  command, 
without  any  pre-existent  matter  ?  Certainly,  there  is  so  much  of 
the  power,  wisdom  and  goodness  of  God  engraven  without  on  the 
creatures,  and  so  much  reason  imprinted  on  the  souls  of  men, 
within,  that  no  man  (whose  understanding  is  not  judicially  dar- 


414  The  Principles  of  the  Christian  Religion, 

kened)  could  seriously  and  soberly  consider  the  visible  world, 
but  he  would  be  constrained  to  acknowledge  an  invisible  God. 
II.  To  instruct  us  in  sundry  duties. 

1 .  '  Frequently  to  let  forth  our  hearts  in  a  serious  meditation 
of  the  great  works  of  God,'  Psalrn  cxi.  4.  '  He  hath  made  his 
wonderful  works  to  be  remembered,'  saith  David.  And  indeed, 
the  works  of  creation  arc  so  exceeding  wonderful  and  glorious,  that 
they  are  worthy  our  most  serious  remembrance  and  meditation. 

2.  '  To  raise  up  our  hearts  in  admiration  of  this  great  work  of 
creation.'  And  truly,  should  we  take  a  survey  of  the  world,  and 
observe  what  a  rare  symmetry,  exact  proportion  and  beauty  there 
is  in  the  whole,  what  a  dependent  subordination  in  the  several 
parts ;  we  coukl  not  but  admiringly  cry  out  with  David,  '  How 
marvellous  are  thy  works,  in  wisdom  hast  thou  made  them  all.' 

3.  '  To  draw  forth  our  hearts  in  thankfulness  unto  God.'  It 
Is  not  enough  to  meditate  on  the  works  of  God  with  admiration, 
but  we  must  likewise  give  him  the  glory  of  them,  by  praising  his 
wisdom,  power  and  goodness,  manifested  in  them. 

9.  Q.  Wherein  consisteth  the  providence  of  God  ? 
A.  The  providence  of  God  consisteth,  as  in  preserving  the  crea- 
ture v  fiich  he  made,  so  in  his  wise  and  powerful  ordering  of  them. 
Exj:!,  For  the  clearing  this  answer,  I  shall  shew  you, 

1 .  '  That  there  is  a  providence.' 

2.  '  The  acts  of  providence,'  which  are  especially  two. 
t .  '  God's  preserving  all  things  he  hath  made.' 

2.  4  His  ordering  and  governing  them.1 

3.  '  The  properties  of  G.od's  providence.' 

I.  For  the  first, '  That  there  is  a  providence.'  Multitude  of  pas- 
sages in  the  world  do  clearly  evidence  the  same ;  as,  that  wild 
beasts  should  not  be  so  fruitful  as  the  tame,  lest  the  world  should 
be  over-run  with  them.  That  there  being  far  more  wicked  men 
in  the  world,  yea,  in  every  city,  than  good  :  yet,  that  the  wicked 
should  net  fall  upon  the  good,  and  root  them  out  of  the  land  of 
the  Hying.  And  that  the  wild  beasts,  whose  nature  is  to  prey, 
sfaojald  lie  in  their  dens  all  the  day  long,  when  men  go  abroad  to 
their  work;  and  in  the  night  time  only  should  go  abroad  to  seek 
their  prey,  v.  hen  men  lie  down  to  rest,  as  the  Psalmist  expresseth, 
Psalm  civ.  20,  21.  These  things,  and  many  the  like  ;  as  also,  the 
universal  care  of  all  creatures,  and  of  his  church  in  special,  do 
plainly  argue  adhine  providence. 

II.  '  The  acts  of  providence,'  are  especially  two : 

I.  His  preserving  all  things.     2.  His  governing  all  things. 

First,  If  God  did  not  sustain  his  creatures,  they  would  soon 
come  to  nought.  As  God  made  all  things  by  the  word  of  his  com- 
mand, so  he  upholds  them  all  in  being  by  the  word  of  his  power. 
God  preserves  his  creatures. 

1.  '  By  continuing  some  of  those  particulars  which  he  made  at 


The  Principles  of  the  Christian  Religion.  4l£ 

first,'  as  the  angels,  the  highest  heavens,  the  sun,  moon,  stars,  and 
the  foundation  of  the  earth. 

2.  '  By  causing  a  propagation  of  their  kind.1  Thus  though  all 
those  particular  living  creatures  that  were  in  ancient  times  are 
gone,  yet,  by  the  aforesaid  propagation,  whereby  one  eometh  from 
another,  the  kinds  of  all  of  them  still  remain,  and  these  are  effects 
of  divine  providence. 

Secondly,  God's  providence  appeareth  in  his  governing,  order- 
ing, and  disposing  of  all  things  :  and  this  he  doth, 

1.  '  By  implanting  a  law  in  the  nature  of  all  creatures,'  accord- 
ing to  which  they  are  inclined  to  act. 

2.  '  By  his  ruling  and  ordering  them  in  all  their  motions  and 
actions,  to  those  ends  which  he  will  have  brought  about.'  There 
is  a  ruling  hand  of  God  in  all  things  that  come  to  pass,  whether 
they  be  great  or  small ;  yea,  in  those  things  which  to  us  seem  ca- 
sual, more  especially  he  rules  in  all  the  actions  of  men,  the  chief 
of  his  creatures  here,  and  in  all  the  events  that  come  upon  them. 

1  He  rules  in  all  the  councils  of  men.'  He  sits  as  president  in 
all  their  councils,  though  they  see  him  not.  There  cannot  a  de- 
cree pass  in  any  council,  unless  the  Lord  give  his  vote  for  it. 

'  He  rules  in  the  actions  of  men  :'  In  their  good  actions,  in  their 
evil  actions,  in  their  wise,  in  their  foolish  actions.  Things  that 
are  done  through  our  improvidence,  yetare  they  not  done  without 
God's  providence. 

'  He  rules  in  the  disposing  of  all  men  to  their  several  stations 
and  conditions  in  the  world.'  He  rules  in  all  the  changes  in  the 
world,  that  are  made  both  upon  particular  persons  and  upon  soci- 
eties. He  raises  up,  and  he  pulls  down  ;  he  makes  rich,  and  he 
makes  poor  ;  he  creates  peace,  and  he  makes  war. 

'  He  rules  in  all  the  accidents  and  casualties  in  the  world  :' 
health,  sickness,  prosperity,  affliction,  wounds,  and  healings ; 
every  arrow  that  fiieth,  every  stone  that  falls,  are  all  ordered  by 
him.  To  God  there  are  no  casualties.  That  arrow  that  was  shot 
at  an  adventure,  and  smote  the  king  of  Israel,  was  a  casualty  to 
him,  but  none  in  respect  of  God,  his  hand  directed  the  arrow. 

II.  The  properties  of  God's  providence,  are  especially  two. 

1.    Wise.     2.   Powerful. 

1.  '  The  works  of  God  are  all  wrought  in  wisdom.'  Isa.  sxviii. 
29.     The  wisdom  of  God  is  seen, 

First,  '  In  bringing  every  thing  to  pass  in  its  season.'  Every* 
thing  is  beautiful  in  its  season,  Eccles.  iii.  11. 

Secondly,  '  In  ordering  all  crosses  and  contrary,  all  clashing 
actions  and  events,  so  as  they  shall  all  concur  to  the  bringing 
about  his  ends.'  Two  admirable  instances  whereof  we  have  in 
those  strange  methods  of  providence  :  in  the  carrying  Joseph  in- 
to Egypt,  and  what  befel  him  after  he  came  there,  and  in  the  de- 
livering Israel  out  of  Egypt. 


416  The  Principles  of  the  Christian  Religion, 

1  The  providence  of  God  is  powerful ;'  there  is  no  resisting  of 
it  ;  Isa.  lxiii.  13.  *  I  will  work,  and  who  shall  let  it?'  God  doth 
both  out-wit  the  wisest,  and  out-work  the  strongest. 

Applic.  1.  'Observe  the  providence  of  God,'  Psalm  cvii.  43, 
'  Whoso  is  wise  will  observe  these  things,  and  he  shall  understand 
the  loving-kindness  of  the  Lord.'  By  observing  the  passages  of 
God's  providence,  I  do  not  mean  a  mere  beholding  them,  but,  an 
applying  of  our  minds  unto  them,  a  serious  viewing  of  them.  And 
let  us  see  the  hand  of  God  in  all  that  comes  to  pass  ;  say  we  of 
all  that  befals  us,  or  any  others,  '  This  is  the  Lord's  doing.' 

2.  '  Often  reflect  upon  them,  calling  them  to  remembrance  ; 
especially  when  you  are  in  any  danger ;'  which  will  be  a  special 
means  to  strengthen  your  faith  in  God  in  the  greatest  trials.  By 
this,  David  encouraged  himself  to  encounter  Goliah,  1  Sam.  xvii. 
37.  '  The  Lord  that  delivered  me  out  of  the  paw  of  the  lion,  and 
out  of  the  paw  of  the  bear,  he  will  deliver  me  out  of  the  hand  of 
this  Philistine.' 

3.  '  Abuse  not  providence.' 

First,  '  By  making  it  our  rule,  or  warrant  for  our  actions.'  It 
is  good  to  follow  providence,  but  not  without  a  word  ;  the  word 
of  God,  and  not  his  works,  is  to  be  our  rule.  Providence  giveth 
opportunity  for  actions,  but  the  word  only  will  warrant  them. 

Nor  Secondly,  '  By  blaming  providence  with  the  fruits  of  our 
improvidence  ;  laying  the  fault  on  providence  which  is  due  to  our 
ewn  folly  or  lust.' 

4.  '  Submit  to  providence  ;'  lift  not  up  yourselves  against  God, 
nor  quarrel  at  his  will  or  doing.  Whatever  the  Lord  doth  in  earth. 
be  silent ;  and  say  not  unto  him  in  discontent,  What  dost  thou  ? 
or,  Why  is  it  thus  ?  Say  rather,  '  It  is  the  Lord,  let  him  do  what 
seems  him  good.  Here  1  am,  let  the  Lord  do  with  me  as  he  plea- 
seth.'  Quietness  under  God's  hand,  will  make  our  burdens  lie  the 
easier  upon  our  shoulders,  whereas  flinging  and  fretting  will  make 
them  gall  the  deeper. 

5.  '  Commit  yourselves  to  providence.'  Keep  God's  way  and 
"use  God's  means,  and  then  leave  the  issues  to  him.  We  are  in 
dangers  and  distresses,  we  are  in  fears,  and  our  hearts  cry  out, 
*  What  shall  we  do  ?  How  shall  we  escape  this  danger,  or  break 
through  this  difficulty  V  Do  your  duty,  and  then  leave  yourselves 
to  Providence.    Keep  his  way,  and  then  commit  yourselves  to  him. 

6.  '  Wait  for  the  issues  of  providence.'  Let  not  the  present  dark- 
ness of  the  day  discourage  thee,  but  be  confident,  that  if  thou  wait 
on  the  Lord,  '  In  the  evening  there  shall  be  light.'  Thou  seest  at 
present  all  things  running  against  thee,  all  thy  comforts  running 
from  thee,  the  evils  that  thou  fearedst  coming  upon  thee,  and  all 
visible  ways  of  help  and  deliverance  blocked  up  ;  and  thou  art 
ready  to  say,  That  such  a  complication  of  dark  and  dismal  provi- 
dences, can  be  no  other  than  destructive.  Yet.  wait  till  the  Lord 


The  Principles  of  the  Christian  Religion/,  41  *? 

hath  finished  his  work,  and  then  thou  shalt  see  that  all  those  things 

which  thou  fearedst  were  but  bringing  on  thy  ruin,  were  made  to 

serve  to  thy  deliverance. 

Having  spoken  of  God  according  to  his  nature,  persons,  proper" 

ties,  and  works  / 

We  come  now  to  speak  of  Man,  according  to  his  fourfold  estate 
3 .  That  happy  estate  wherein  man  was  made  at  first. 

2.  That  miserable  estate  whereinto  he  fell  by  sin. 

3.  The  state  of  redemption  by  Jesus  Christ* 

4.  That  glorious  estate  which  is  in  heaven  reserved  for  him- 
10.  Q.  In  what  estate  was  man  made  by  God  at  first  ? 

A.  Man  was  made  by  God,  in  a  very  good  and  happy  estate,, 
even  after  the  image  of  God,  which  consisteth  in  perfect  know- 
ledge, true  holiness  and  righteousness. 

Expl.  'The  image  of  God,  after  which  man  was  made,  con- 
sisted,  in  knowledge,  holiness  and  righteousness.  Herein  especial- 
ly was  man  like  unto  God. 

1.  In  his  knozoledge.  God  is  an  intelligent  Being,  and  he  hath 
given  to  man  an  understanding  to  know  him,  and  all  things  that 
were  his  duty  to  know. 

2.  In  holiness  and  righteousness.  God  is  an  holy  and  righteous 
God,  and  man  was  made  in  an  holy  and  righteous  estate,  exactly 
and  perfectly  conformable  (according  to  his  capacity)  to  his  holy 
Maker.  Sin  came  in  afterwards  by  the  devil,  whose  image  it  is  j 
but,  as  man  came  out  of  the  hands  of  God,  he  was  a  pure  and 
perfect  creature,  and  wholly  inclinable  to  good  ;  the  bent  and  dis- 
position of  his  will  (as  God  made  him)  was  only  to  good  :  he  had 
in  his  soul  no  inclination  to  evil.  We  read  therefore  that  he  was 
drawn  away  by  an  external  temptation;  Gen.  iii.  1. 

There  are  other  excellencies  in  which  man  was  at  first  like  to 
God,  whereof  by  sin  he  was  deprived ;  as, 

1.  Dominion  over  the  creatures,  Gen*  i.  28.  For  God  is  an  high 
supreme  Lord,  who  hath  dominion  over  all.  To  be  a  lord  there- 
fore, and  to  have  dominion,  is  to  be  like  to  God,  to  bear  his  image. 

2.  Immortality.  God  by  a  kind  of  property,  is  styled  the  immof* 
tal  God,  1  Tim.  L  17.  To  be  therefore  immortal,  is  to  be  like  to 
God,  after  his  image,  as  Adam  was  before  his  fall  j  for  death  came 
by  sin,  Rom.  v.  12. 

3.  Majesty.  Which  is  one  of  God's  high  prerogatives,  Thine  is 
Majesty,  saith  David  to  God;  1  Chron.  xxix.  11.  Now,  where- 
as of  Adam  and  Eve,  in  their  innocent  estate,  it  is  said,  '  They, 
were  both  naked,  and  were  not  ashamed,'  Gen.  ii.  25.  meaning 
thereby,  that  their  very  bodies  were  created  in  such  a  comeliness, 
grace,  glory  and  majesty,  as  all  creatures  admired  and  reverenced 
them,  so  as  they  had  no  cause  to  be  ashamed  of  their  nakedness, 
which  shewed  forth  such  glory  and  majesty. 

But  the  most  principal  thing  wherein  man  was  made  after  God's 

o  a 


41  &  The  Principles  of  the  Christian  Religion. 

image,  are  those  which  are  first  mentioned,  Knowledge,  holiness^ 
and  righteousness. 

Appl.  '  Is  God  our  maker  ?  then  his  we  are,  and  bound  to  de- 
vote ourselves  wholly  to  his  service.'  We  are  not  made  to  serve 
the  devil,  or  our  flesh,  or  this  zvorld.  These  did  not  make  us,  nor 
did  God  make  us  for  their  service.  He  made  us  for  himself,  and 
him  alone  let  us  serve,  in  holiness  and  righteousness  all  the  days 
of  our  life* 

2.  '  Did  God  make  us  in  his  own  image  ?  then  let  us  not  defile 
nor  deface  his  holy  image  in  us.'  Every  sin  is  a  blot,  or  a  blur 
upon  us,  and  a  dishonour  to  God,  whose  image  we  are. 

A  sin-deformed  soul,  makes  an  ugly  and  odious  representation 
of  God  to  the  world,  who  are  apt  to  judge  of  God  by  his  images* 

11.  Q.  What  positive  particular  law  did  God  give  to  Adam,  in 
his  innocent  estate? 

A.  God  having  made  man,  he  entered  into  a  covenant  with  him, 
promising  eternal  life  upon  his  obedience,  and  threatened  death 
"upon  his  disobedience. 

Expl.  For  the  opening  of  this,  let  it  be  considered. 

1.  That  God  made  man  in  a  perfect  estate,  but  not  in  an  un- 
changeable estate..  Re  was  made  perfectly  holy,  and  bad  a  power 
to  have  continued  in  that  holy  estate  ;  but  was  not  so  confirmed 
in  it,  but  that  he  might  fall  from  it. 

2.  God  bound  man  to  continue  in  that  holy  and  happy  estate, 
by  entering  into  covenant  with  him,  and  bring  him  into  an  holy 
covenant  with  himself. 

3.  This  covenant  was  a  covenant  of  life  ;  that  is,  God  promised 
upon  his  keeping  this  covenant,  to  give  him  eternal  life.  The 
threatening  of  death  upon  his  disobedience, doth  argue  a  promise  of 
lif;  upon  his  obedience. 

4.  This  covenant  was  a  covenant  of  works  ;  that  is,  Obedience 
to  the  law  of  God,  was  the  condition,  upon,  the  performance 
whereof  he  should  live. 

5.  Besides  the  moral  law  or  the  law  of  nature,  which  was  writ- 
ten in  man's  heart,  all  which  he  was  bound  to  obey  ;  God  gave- 
him  a  positive  law,  '  forbidding  him  to  eat  of  the  tree  of  knowledge 
of  good  and  evil;'  Gen.  ii.  16,  17. 

6.  The  penalty  of  breaking  this  law  was  death  :  '  In  the  day 
that  thou  eatest  thereof,  thou  shalt  surely  die.' 

Ohjm.  Whereas  death  was  threatened  unto  Adam,  upon  the  eating 
of  that  tree,  some  may  question  how  God's  threatening  was  made 
good,  seeing  Adam  died  not  immediately  upon  his  transgression, 
but  lived  many  hundred  years  after. 

Ans.  Mortality  instantly  seized  on  him,  his  body  became  mor- 
tal .-o  soon  as  he  sinned,  so  as  he  was  in  the  clutches  of  death. 
Death  had  the  power  over  him.  As  a  man  that  is  arrested  and 
apprehended  by  Serjeants,  to  carry  him  to  prison,  is  truly  said 


The  Principles  of  the  Christian  Religion*  41 S 

to  be  a  prisoner:  so,  man  apprehended  by  mortality,  which  is 
death's  chief  serjeant,  to  carry  men  to  Death's  prison  may  truly 
be  said  to  die. 

Appl,  '  Let  us  with  ail  thankfulness  admire  and  adore  the  won- 
derful Condescension  of  the  great  God,  in  dealing  with  his  poor 
creatures  in  the  way  of  covenanting ;'  that  he  should  stoop  so  low 
as  to  accept  man,  who  was  but  dust  and  ashes,  in  covenant  with 
himself,  the  great  Creator  of  heaven  and  earth;  promising  him 
eternal  life  and  happiness  upon  obedience  to  his  command.  The 
Lord  might  have  dealt  with  man  by  way  of  dominion  and  sove- 
reignty, as  a  Creator  with  his  creature,  commanding  what  duty 
he  pleased  from  him,  being  no  way  bound  to  the  creature,  but 
absolutely  free ;  yet,  of  his  mercy,  grace  and  love  to  man,  he 
condescends  to  this  way  of  dealing  with  him,  promising  him  to 
reward  that  obedience  most  bountifully  which  was  due  unto  him, 
and  which  he  might  have  expected  without  obligation  on  his  part. 

Having  thus  spoken  of  the  happy  estate  wherein  our  first  pa- 
rents were  created  by  God,  I  come  to  shew  you  that  miserable 
estate  whereinto  they  fell  by  sin. 

12.  Q.  Did  our  first  parents  continue  in  their  first  and  happy 
.estate  ? 

A.  Surely  no,  they  fell  from  it. 

Expl.  Here  are  two  things  to  be  explained, 

1,  '  The  fall  of  our  first  parents.' 

2.  *  From  what  they  fell :'  and, 

I.  '  Concerning  the  fall  of  our  first  parents.'  They  were  at 
first  made  by  God  in  a  blessed  estate,  and  made  able  to  abide 
therein,  yet,  under  a  possibility  of  falling;  but  by  yielding  to  the 
temptation  of  Satan,  they  soon  fell  from  that  estate  wherein  they 
were  created.  '  The  serpent  guided  by  the  devil,'  first  spake  to 
the  woman,  as  the  weaker  vessel,  and  most  liable  to  seduction, 
and  '  beguiled  her  with  his  subtilty,'  under  a  specious  promise  of 
universal  knowledge  of  good  and  evil.  She  being  beguiled,  temp- 
ted her  husband,  and  brought  him  into  sin ;  for  he,  out  of  willing- 
ness to  gratify  his  wife,  whom  he  had  newly  embraced  with  most 
dear  affection,  did  eat  of  the  forbidden  fruit.  So  much  is  implied 
from  God's  own  words;  Gen.  iii.  17.  '  Because  thou  hast  hear- 
kened to  the  voice  of  thy  wife,  and  hast  eaten  of  the  tree,'  &c. 
Surely  this  was  the  saddest  act  that  ever  was  ;  it  was  the  undoing 
of  man,  and  (without  the  mercy  of  God)  the  damning  of  all  souls. 

II.  For  the  second  particular,  '  From  what  our  first  parents' 
fell.'  It  was  from  that  blessed  and  happy  estate  wherein  they 
were  created.  For,  whereas  they  were  created  after  the  image 
of  God,  in  true  knowledge,  holiness  and  righteousness :  by  their 
fall,  the  image  of  God  was  defaced  in  them,  and  they  became 
corrupted  and  polluted  in  all  .the  faculties  of  their  souls. 

Appl.  '  From  the  fall  of  our  first  parents,  upon  the  temptation 


A20  The  Principles  of  the  Christian  Religion. 

of  Satan,  let  us  learn  not  to  be  too  bold  and  confident  in  our  own 
strength.'  Have  such  tall  cedars  fallen  ?  How  then  shall  such 
poor,  weak  shrubs,  as  we  are,  think  to  stand  firm  and  immove- 
able ?  Adam,  though  he  was  endowed  with  a  great  measure  of 
knowledge  ;  yea,  with  power  to  abide  in  his  estate  of  innocency, 
having  no  inclination  to  evil,  but  was  wholly  inclinable  unto  good  ; 
yet,  was  no  sooner  tempted,  but  presently  yields  thereunto,  and 
is  overcome,  to  the  ruin  of  himself  and  all  his  posterity.  What 
danger  is  there  then  of  our  falling  in  the  day  of  temptation  ?  when 
Satan  is  as  malicious  against  mankind  as  ever,  and  is  now  by  ex- 
perience grown  much  more  cunning  to  deceive. 

For  the  better  preventing  the  temptations  of  Satan,  and  preserv- 
ing thyself  from  being  overcome  by  them,  observe  these  directions, 

1.  '  Labour  to  be  thoroughly  sensible  of  thine  own  weakness 
andimpotency  to  withstand  his  temptations.'  The  truth  is,  The 
best  of  us  are  weak,  and  of  no  strength  ;  yea,  confidence  in  out 
own  strength  is  the  fore-runner  of  a  fall ;  as  you  may  see  in  Peter, 
who,  when  he  was  most  confident  of  his  own  strength,  then  he 
was  nearest  to  a  fall. 

2.  '  Be  strong  in  the  Lord,  and  in  the  power  of  his  might.* 
This  direction  to  keep  us  safe  from  Satan's  assaults,  is  given  us  by 
the  apostle,  Eph.  vi.   10. 

3.  '  Let  it  be  thy  daily  prayer  unto  God,  that  thou  mayest  not 
enter  into  temptation  ;  and  Avhen  thou  art  entered  thereinto,  that 
lie  would  not  suffer  thee  to  be  overcome  by  it.  It  is  only  the  pow- 
er of  God  that  doth  keep  us  from  the  temptations  of  Satan,  and 
prajrer  is  the  means  sanctified  by  God  for  the  obtaining  of  it. 

4.  '  Exercise  and  actuate  thy  faith  in  Jesus  Christ,'  believing 
he  is  both  able  and  willing  to  strengthen  thee  under  all  thy  trials 
and  temptations,  and  deliver  thee  out  of  the  same  in  the  most 
seasonable  time,  when  it  shall  make  most  for  his  glory,  and  thy 
comfort.  Oh !  therefore,  all  ye  who  complain  of  the  tempta- 
tions of  Satan,  go  unto  Christ  for  help  and  strength ;  whose 
arms  are  ever  open  to  receive  all  poor  tempted  souls,  and  whose 
heart  is  likewise  open  and  willing  to  yield  unto  you  all  needful 
succour,  and  seasonable  deliverance  ;  and  cast  yourselves  on  him 
for  power,  whereby  you  will  engage  his  strength  for  you. 

5.  ;  Take  heed  thou  dost  not  give  entertainment  to.  the  sugges- 
tions of  Satan,  do  not  revolve  them  in  thy  mind,  by  meditating 
on  them.'  For,  if  so,  thou  art  in  danger  to  be  insnarcd  by  them  : 
therefore  speedily  reject  them  with  indignation.  It  was  Eve's 
hearkening  unto  Satan's  suggestions  that  was  the  cause  of  her  fall. 

6.  l  If  thou  hast  given  too  hearty  welcome  unto  the  temptation^ 
©f  Satan,  so  that  they  have  gained  a  kind  of  consent,  yet  put  forth, 
thy  utmost  endeavours  to  restrain  the  external  sinful  action.* 
Though  the  devil  hath  kindled  a  fire  in  thy  bosom,  yet  let  not  the 
sparks  fly  abread ;  dam  up  the  furnace  and  the  fire  will  go  out. 


The  Principles  of  the  Christian  Religion.  421 

13.  Q.  What  was  the  particular  sin  of  our  first  parents  in  Pa- 
radise ? 

A.  The  particular  sin  of  our  first  parents  in  Paradise,  was  diso- 
bedience against  God,  in  eating  the  forbidden  fruit. 

Expl.  The  chief  thing  here  to  be  considered,  is  the  particular 
sin  for  which  our  first  parents  were  deprived  of  their  happiness  : 
which  was  '  disobedience  against  God  in  eating  the  forbidden 
fruit.'  Rom.  v.  19.  'By  one  man's  disobedience  many  were  made 
sinners.'  Tho'  the  matter  of  the  offence  seem  small,  yet  the  dis- 
obedience of  our  first  parents  was  infinitely  great,  they  having 
sinned  against  an  infinite  God,  rebelliously  breaking  his  command, 
ingratefully  rendering  evil  to  him  for  all  the  multitude  of  blessings 
bestowed  on  them. 

For  the  clearer  manifestation  of  the  heinousness  of  this  sin  of 
eur  first  parents,  I  shall  briefly  shew  you, 

1.  '  The  circumstances  which  do  aggravate  it.' 

2.  '  What  sins  especially  were  infolded  in  it.' 

There  are  two  circumstances  which  do  aggravate  the  sin  of  our 
first  parents. 

1.  '  It  was  no  hard  matter  to  forbear.'  It  is  easier  to  forbear 
a  thing  forbidden,  than  to  do  a  thing  commanded.  Now,  this 
was  not  the  doing  of  any  thing,  but  a  mere  forbearance,  '  Thou 
shalt  not  eat  of  the  fruit  of  that  tree  in  the  midst  of  the  garden.' 

2.  '  They  had  no  need  to  eat  of  that  fruit ;'  for  they  had  variety 
enough,  not  only  for  nourishment  to  content,  but  also  for  pleasure 
to  delight.     The  sins  infolded  in  that  transgression  are  these, 

1.  '  Infidelity,  in  that  they  believed  not  God's  express  charge.' 
For,  whereas  God  hath  said, ;  In  the  day  that  thou  eatest  thereof, 
thou  shalt  surely  die  ;'  Gen.  ii.  17.  They  believed  not  that  they 
should  die,  but  made  question  and  doubt  of  it,  as  appeareth  by 
the  woman's  mincing  of  that  threatening  thus,  Lest  ye  die,  Gen.  iii. 
3.  God  said,  Surely  ye  shall  die  ;  she,  Lest  ye  die. 

2.  '  Sottish  credulity,  in  giving  too  much  credit  to  Satan  :'  God 
hath  said,  '  Thou  shalt  surely  die  ;'  and  the  devil  said,  '  Ye  shall 
not  die  :'  yet,  the  woman,  and  so  also  the  man,  gave  more  credit 
to  the  devil,  the  father  of  lies,  than  to  God,  the  father  of  truth. 

3.  'Vain  curiosity,  affecting  to  know  that  which  was  no  way 
needful  to  be  known.1  For,  when  the  Serpent  had  said,  '  Ye  shall 
know  good  and  evil,'  she  was  thereby  moved  to  hazard  eternal 
life  for  knowledge  of  evil,  for  all  good  they  knew  before. 

4.  '  Ambition,  desiring  to  be  as  gods.'  For  this  also  was  a  mo- 
tive whereby  the  woman  was  enticed  and  beguiled ;  the  devil 
said,  '  Ye  shall  be  as  gods  ;'  Gen.  iii.  5.  and  she  was  so  tickled 
and  puffed  up  therewith,  that  she  transgressed. 

5.  Sensuality,  which  is  an  inordinate  desire  to  satisfy  the  exter- 
nal senses  and  appetite.  This  is  thus  expressly  noted,  Gen.  iii.  6. 
ffThe  woman  saw  that  the  tree  was  good  for  food,'  (that  is,  plea-. 


422  The  Principles  of  the  Christian  Religion, 

sant  to  the  taste)  '  and  that  it  was  pleasant  to  the  eye,'  (that 
is,  goodly  and  fair  to  look  on)  '  she  took  of  the  fruit  thereof  and 
<lid  eat.' 

6.  Murder,  They  brought  thereby  death,  not  only  upon  them- 
selves, but  likewise  upon  all  their  posterity.  Yea,  and  as  much 
as  in  them  lay,  they  implunged  themselves,  and  all  their  posterity, 
into  eternal  death  and  destruction. 

Appl.  1.  '  This  sin  of  our  first  parents  affordeth  matter  of  hu= 
miliation,  in  regard  of  that  eternal  shame  and  loss,  that  lieth  on 
our  nature  by  that  foul  offence.'  Whose  heart  would  not  be  af- 
fected with  grief  and  sorrow,  did  he  rightly  understand  the  hein- 
ousness  of  it? 

2.  '  The  transcendent  greatness  of  Adam's  sin,  should  raise  up 
our  hearts  in  admiration  of  the  transcendent  greatness  of  the  good- 
ness and  wisdom  of  God,  who  hath  made  the  greatest  evil  an  oc- 
casion of  the  greatest  good  unto  his  church.'  Bernard's  heart  was 
so  lifted  up  in  admiration  of  it,  that  he  cried  out ;  '  Happy  trans- 
gression, which  Occasioned  such  a  Redeemer.'  And  it  becometh 
us,  as  to  bewail  that  sin  of  Adam,  which  is  ours  by  imputation, 
so  to  bless  God  for  the  means  of  pardon  and  recovering,  and  with- 
al to  adore  the  wonderful  wisdom  and  goodness  of  God,  in  finding 
out  such  a  way  and  means  of  recovery,  as  the  cursed  death  of  his 
dearly  beloved  Son  Jesus  Christ,  for  the  satisfying  his  justice,  pa- 
cifying his  wrath,  and  procuring  his  favour  towards  us. 

14.  Q.  Are  all  the  posterity  of  Adam  guilty  of  his  sin  ? 

A.  All  the  posterity  of  Adam,  coming  from  him  by  natural  gc-i 
deration,  being  taken  into  covenant  with  him,  are  guilty  of  his  sin. 

Expl.  Two  things  are  here  considerable. 

1 .  '  That  the  covenant  of  works  was  made  with  Adam,  not  on- 
ly for  himself,  but  for  all  his  posterity.'  God  took  them  all  into 
covenant  with  Adam,  who  was  the  common  root  of  them  all.  Al- 
though Adam  was  the  person  to  whom  the  command  was  given, 
and  with  whom  the  covenant  was  made  *,  yet,  was  it  not  only  per- 
gonal to  himself,  but  to  Adam,  as  a  public  person,  who  was  the 
representative  of  the  whole  race  of  mankind. 

2.  ;  That  all  mankind  descending  from  him  by  ordinary  gene- 
ration, sinned  with  him,  and  fell  with  him  in  his  first  transgres- 
sion,' Adam  then  was  a  public  person,  who  did  bear  in  his  loins 
all  his  posterity.  And,  besides,  he  was  appointed  of  God  at  that 
time,  to  stand  in  the  room  of  all  mankind,  that  should  be  to  the 
end  of  the  world. 

So  that  we  are  all  one  in  Adam,  and  with  him,  both  legally  and 
naturally. 

First,  Legally,  Eeing  parties  in  the  covenant  which  God  made 
with  him  in  Paradise. 

Secondly,  Naturally,  As  descending  from  him  by  ordinary  gene- 
ration,  and  therefore  guilty  of  his  first  sin. 


jtke  Principles  of  the  Christian  Religion,  A1% 

Jlppl.  '  Oh  that  Adam's  example  might  be  our  caution.'  As  he 
brought  death  and  sin  upon  all  his  posterity:  so,  Oh  that  parents 
would  use  their  utmost  endeavour  to  convey  spiritual  life  and  ho- 
liness to  their  children  ;  I  mean,  not  as  natural,  but  as  moral  in- 
struments. Parents,  I  know,  expect  their  children  should  be  obe- 
dient unto  them  ;  now,  there  is  no  better  way  to  make  them  so, 
than  to  train  them  up  in  true  piety.  Where  this  is  wanting,  it  is 
no  marvel  that  so  many  children  prove  crosses  and  vexation  to 
their  parents.  Yea,  let  parents  know,  that  if  their  children  live 
and  die  in  their  sins  through  their  neglect,  their  blood  will  be  re- 
quired at  their  hands. 

For  the  better  training  up  children  in  piety,  let  parents  observe 
these  few  directions. 

1 .  '  So  soon  as  children  begin  to  read,  cause  them  to  read  the 
holy  scriptures  ;'  which  being  the  word  of  God,  hath  a  greater  vir- 
tue in  it  to  work  piety,  than  all  human  writings  whatsoever :  so 
as,  through  God's  blessing,  the  work  of  grace  may  be  wrought  in 
children,  by  reading  the  holy  scriptures,  '  For  the  law  of  God  is 
perfect,  converting  the  soul,'  Psalm  xix.  7. 

2.  '  Hear  and  teach  them  some  good  and  sound  catechism, 
whereby  they  may  understand  the  first  principles  of  religion  ;'  and, 
according  to  your  ability,  instruct  them  therein  ;  whereby  they 
will  be  better  fitted  to  hear  sermons  fruitfully.  This  work  at  first 
ought  especially  to  be  performed  by  the  mother,  who  is  ordina- 
rily at  home,  and  hath  her  children  about  her,  when  the  father  is 
abroad,  and  thereby  hath  greater  advantage,  and  more  opportuni* 
ty  of  instilling  good  things  into  them.  Let  this  work  of  catechi- 
sing be  often  performed,  but  by  little  at  once,  that  it  may  not  prove 
tedious. 

3.  '  Carry  them  with  you  to  the  public  ordinances,'  and  at 
home  enquire  of  them  what  they  remember  of  that  they  heard  :  do 
your  endeavour  to  make  it  plain  unto  them,  and  to  apply  it  home  to 
their  consciences.  This  course  of  calling  them  to  account  of  wha£ 
they  have  heard,  will  cause  them  to  give  better  attention  unto  the 
ministry  of  the  word. 

4.  '  Teach  them  to  pray,'  both  by  instructing  them  in  the  na- 
ture of  that  duty,  and  providing  them  some  short  and  pithy  form 
of  prayer,  which  they  may  use  till  they  need  no  longer  such  an 
help  \  and  calling  them  often  to  an  account  whether  they  do  it 
or  no. 

5.  '  Be  patterns  of  piety  unto  your  children,'  Let  it  appear  by 
your  daily  conversation,  that  yourselves  are  such  as  you  desire 
them  to  be ;  namely,  '  persons  truly  fearing  God.'  It  is  a  true 
saying,  '  That  examples  prevail  more  than  precepts  ;'  and  we- 
know  it  is  the  disposition  of  children  to  imitate  their  parents. 
The  consideration  whereof  should  be  a  strong,  persuasion  to  pa- 


424  The  Principles  of  the  Christian  Religion. 

rents,  to  be  more  watchful  over  themselves,  lest  their  ungodly 
lives  prove  an  occasion  of  their  children's  profaneness. 

6.  '  Carefully  observe  the  first  out-breakings  of  corruption  in 
your  children,  and  timely  curb  their  first  exorbitances.1  So  soon 
as  you  hear  them  take  the  name  of  God  in  vain,  or  to  lie,  or  swear, 
or  curse,  be  sure  to  reprove  and  correct  them  for  the  same.  Prov. 
xiii.  24.  '  He  that  spareth  his  rod,  hateth  his  son ;  ho  thatloveth 
him,  chasteneth  him  betimes.' 

7.  '  Take  care  that  they  keep  holy  the  Sabbath-day  :'  Suffer 
them  not  to  spend  any  part  of  it  either  in  idleness  or  carnal  recre- 
ations, but  call  upon  them  to  spend  some  time  in  secret  prayer,  in 
reading  the  scriptures,  and  other  good  books,  when  they  are  come 
from  the  public  ordinances.  In  the  fourth  commandment,  parent3 
are  expressly  enjoined  to  see  that  their  children,  as  well  as  them- 
selves, keep  holy  the  Sabbath-day. 

8.  '  Acquaint  them  with  good  company,  and  forbid  them  evil 
company  ;'  especially  such  as  are  scoffers  at  godliness.  For,  such 
will  prove  great  quench-coals  to  true  zeal  and  piety.  Yea,  by  fa- 
miliarity with  them,  your  children  are  like  to  become  as  bad  as 
they.  *  As  he  who  walks  with  wise  men  shall  be  wise,'  Prov. 
xiii.,  20.  so,  he  who  walks  with  wicked  men,  shall  be  wicked* 
Woful  experience  tells  us,  how  many  young  men  that  were  hope- 
ful, by  associating  themselves  with  lewd  company,  have  proved 
very  profane. 

9.  '  When  your  children  are  of  capacity  to  understand  the  mys- 
teries of  the  gospel,  then  apply  yourselves  more  particularly  unto 
them,  in  reference  to  their  conversion.'     To  this  end, 

First,  '  Make  known  unto  them  their  lost  condition  by  nature.' 
How  they  are  in  a  cursed,  damned  state,  by  reason  of  their  mank 
fold  sins  ;  liable  to  all  sorts  of  judgments,  temporal,  spiritual  and 
eternal;  and  that,  if  they  should  die  in  their  natural  estate,  their 
portion  will  be  hell  and  damnation  to  all  eternity. 

Secondly,  'Shew  them  the  necessity  of  regeneration  to  salva- 
tion.' Press  on  them  that  speech  of  our  Saviour  to  Nicodemus, 
John  iii.  3.  '  Verily,  verily,  I  say  unto  thee,  except  a  man  be  born 
again,  he  cannot  sec  the  kingdom  of  God/  Here  you  see  that  it 
is  impossible  for  any  man  or  woman  to  be  saved,  so  long  as  they 
remain  in  their  natural  estate,  not  being  renewed  by  the  Spirit  of 
God  ;  that  is,  Except  they  be  altered  and  changed  both  inwardly 
and  outwardly,  from  what  they  were,  and  become  new  creatures  ; 
having  their  understandings  enlightened,  their  affections  Sanctis 
iied,  and  their  lives  reformed, 

Thirdly,  l  Instruct  them  in  the  only  true  ground  of  salvation, 
which  is  Christ  and  his  righteousness,  with  the  merits  of  his  death 
and  passion.'  Acquaint  them,  that  as  he  is  the  wise  builder,  who 
builds  his  house  upon  a  rock;  so,  he  is  the  wise  Christian  who 
builds  his  hope  of  salvation  upon  that  rock,  the  Lord  Jesus  Christ. 


The  Principles  of  the  Christian  Religion^  423 

The  more  to  encourage  them  to  build  their  hopes  on  Christ  alone* 

1.  'Set  forth  unto  them  what  an  all-sufficient  Saviour  Christ 
is  :7  How  being  God  as  well  as  man,  his  death  was  an  all-suffi- 
cient sacrifice,  a  full  satisfaction  to  God's  justice  for  all  our  sins, 
even  the  greatest  and  grossest.  In  which  respect,  the  beloved  dis- 
ciple John  saith,  The  blood  of  Christ  cleansethfrom  all  sin,  1  John 
i.  7.  and,  saith  the  prophet  David,  Psalm  cxxx.  7.  '  Let  Israel 
hope  in  the  Lord,  for  with  the  Lord  there  is  mercy,  and  with  him 
plenteous  redemption  :'  As  if  he  had  said,  The  redemption  pur- 
chased by  Christ,  the  price  which  he  paid  was  enough,  and  enough, 
for  all  their  sins,  how  many  and  heinous  soever  they  are. 

2.  '  Declare  unto  them  what  a  willing  Saviour  Christ  is  :'  How 
he  is  as  infinitely  able,  so  infinitely  willing,  to  save  poor  sinners  ; 
which  clearly  appeareth,  as  by  his  willingness  to  offer  up  his  life 
a  sacrifice  for  their  sins,  so,  by  his  manifold  gracious  invitations  of 
all  poor  sinners,  who  are  but  sensible  of  their  sins,  and  groan  un- 
der the  burden  of  them,  to  come  unto  him,  and  cast  themselves 
with  the  burden  of  their  sins  on  him^  with  a  promise  of  peace  and 
comfort;  as  Mat.  xi.  28.  Isa.  Iv.  1.  and  John  vii.  37. 

Fourthly,  '  Labour  to  convince  them,  that  there  is  no  way  or 
means  of  salvation,  but  only  by  believing  in  Jesus  Christ ;'  by 
going  out  of  themselves  unto  him,  renouncing  all  righteousness  of 
their  own,  as  filthy  rags,  and  placing  their  whole  confidence  on 
Christ's  perfect  righteousness  and  meritorious  death,  and  then  ta 
resign  themselves  up  unto  Christ,  to  be  his  faithful  servants. 

Fifthly,  '  Be  frequent  and  "fervent  with  God  in  prayer  on  their 
behalf.1  Beg  of  God,  '  That  thy  children,  may  be  his  children, 
and  whatsoever  he  deny  them,  he  would  not  deny  his  saving  sanc- 
tifying graces.'  Prayer  is  the  means  God  hath  sanctified  for  ob- 
taining every  good  gift,  both  for  ourselves  and  others.  And  truly, 
without  it,  little  success  can  be  expected  from  other  means. 
'  Though  Paul  may  plant,  and  Apollos  water,  yet,  it  is  God  that 
giveth  the  increase.'  We  find  in  Acts  vi.  4,  7.  that  when  the 
apostles  gave  themselves  to  prayer,  and  the  ministry  of  the  word, 
multitudes  were  converted  to  the  faith.  Oh  that  parents  would 
be  more  careful  in  this  duty  !  A  stock  of  prayers  laid  up  for  your 
children  in  heaven,  would  do  them  much  more  good,  than  a  stock 
of  money  on  earth. 

Haying  treated  of  the  sin  of  our  first  parents,  come  we  now  to 
treat  of  sin  in  general ;  and  then  of  the  several  kinds  of  it. 

15.  Q.  What  is  sin? 

A.  Sin  isa  transgression  of  God's  law. 

Expl.  This  doth  an  apostle  expressly  define  it ;  1  John  iii.  4. 
The  law  is  a  manifestation  of  the  will  of  God,  declaring  what  he. 
would  have  man  to  do,  or  not  to  do ;  therefore,  to  transgress  the 
law,  is  to  offend  God,  and  to  sin  against  his  express  will, 

16.  Q.  What  are  the  kinds  of  sin  ? 

54 


426  The  Principles  of  the  Christian  Religion* 

A.  The  kinds  of  sin  are  ;  original,  and  actual. 

17.  Q.  What  is  original  sin? 

A.  Original  sin  is  that  corruption  of  nature,  wherein  all  are 
conceived  and  born. 

This  kind  of  sin  did  he  mean,  who  said,  '  I  was  shapen  in  ini- 
quity, and  in  sin  did  my  mother  conceive  me ;?  Psalm  li.  5.  The 
image  of  God,  in  which  Adam  was  created,  being  by  his  fall  de- 
faced, he  became  corrupted  in  every  faculty  of  his  soul,  and  part 
of  his  body  ;  and  then  begat  a  son  in  his  own  likeness  ;  that  is,  cor- 
rupted and  infected  with  sin  ;  like  father,  like  son.  Hence  we 
are  said  to  bring  with  us  into  the  world  a  corrupted  and  depraved 
nature.  As  every  other  creature  brings  into  the  world  the  dispo- 
sition of  their  kind  and  stock ;  as  lions,  a  ravenous  disposition  : 
wolves  and  dogs,  a  wolvish  doggish  disposition  :  so,  children  of 
sinful  men,,  a  sinful  disposition. 

This  original  corruption  is  not  only  a  sin,  but  a  heinous  sin  \ 
which  appeareth, 

1 .  'In  that  it  is  the  seed  of  all  sins.'  All  manner  of  actual  sins 
arise  out  of  this. 

2.  '  It  is  an  universal  corruption  :'  It  defile th  a  man  throughout  j. 
that  is,  in  every  power  of  soul  and  part  of  body  ;  so  as  by  reason 
of  the  tincture  of  it,  there  is  no  soundness  or  purity  in  any  part  of 
man. 

3.  '  It  is  restless,'  continually  soliciting  a  man  to  actual  sins  r 
witness  the  complaint  of  the  a \  ostle  ;  '  I  see  a  law  in  my  members, 
warring  against  the  law  of  my  mind,'  Rom.  vii.  23.  He  could  not 
be  quiet  by  reason  of  this  sin  in  him,  and  the  perpetual  solicitation 
of  it  to  rebellion.  It  is  in  a  man  as  a  springing  fountain,  which 
continually  springeth  up,  and  sending  forth  waters  like  itself.-  Yea, 
as  the  raging  sea  foams  and  casts  up  mire  and  dirt :  and,  as  a  fil- 
thy dunghill,  doth  continually  reek  forth  and  evaporate  noisome 
steams  ;  so,  do  our  hearts  continually  send  forth  unsavoury  lusts 
and  motions.. 

4.  '  It  is  an  abiding  corruption  :'  It  continues  with  the  wick- 
ed and  impenitent  for  ever  and  ever.  All  the  fire  in  hell  cannot 
consume,  nor  burn  it  out  of  them.  Neither  doth  grace  purge  it 
fully  out  of  the  godly  in  this  life-  They  who  are  renewed  by 
the  Spirit  of  God,  are  not  perfectly  freed  from  it.  Though  the 
strength  of  it  be  much  weakened,  yet,  doth  it  remain  in  the  very 
best  of  men,  who  have  experience  of  the  power  and  efficacy  of  it ; 
as  in  all  places,  so,  in  all  duties,  even  their  most  religious  exer- 
cises. 

Appl.  'Let  us  embrace  this  doctrine  of  original  corruption,  as 
a  certain  truth,  and  deeply  be  humbled  in  the  consideration  of  it.' 
Some  deny  it,  and  the  greatest  part  of  people  are  insensible  of  it; 
but  the  godly  they  acknowledge  it,  and  sadly  bewail  it.  David, 
in  Psalm  li,  5.  crieth  out  in  the  bitterness  of  his  soul.     '  Behold  I 


The  Principles  of  the  Christian  Religion*  45nl 

-was  shapen  in  iniquity,  and  in  sin  did  my  mother  conceive  me.5 
Whereby  he  acknowledged,  that  he  came  into  the  world  corrup- 
ted and  polluted,  and  brought  with  him  a  fountain  of  sin  and  cor- 
ruption ;  from  whence  those  foul  streams  of  adultery  and  murder 
did  flow.  In  Rom.  vii.  24.  we  find  the  great  Apostle  crying  out, 
'  O  wretched  man  that  I  am,  who  shall  deliver  me  from  the  body 
of  this  death  ;'  that  is,  From  the  body  of  sin  and  corruption, 
which  he  carried  about  him.  Every  one  that  is  born  of  man,  is 
carnal  and  corrupt,  prone  unto  all  evil,  and  backward  to  every 
thing  that  is  good. 

This  being  the  condition  of  mankind,  then  surely  it  will  be  our 
wisdom  often  to  reflect  upon  our  original  corruption,  which  will 
be  a  special  means  to  humble  us,  and  to  keep  us  low  in  our  own 
sense  and  apprehension* 

I  shall  clear  up  this  point  of  original  corruption,  with  laying 
down  some  considerations  for  the  comfort  of  many  Christians, 
•who,  though  they  are  renewed  by  the  Spirit  of  God ;  yet,  go 
mourning  under  a  «ense  of  the  working  and  stirring  of  corruption 
in  therm. 

1.  Consid.  '  That  sight  and  sense  of  corruption  is  an  hopeful 
sign  of  the  truth  of  grace.'  Motes  and  dust  are  in  a  room  before 
the  sun  shine  thereinto,  but  they  appear  not.  So,  corruption  was 
in  thine  heart  before,  in  thy  unregenerate  state,  then  were  there 
swarms  of  worldly,  wanton  thoughts  in  thine  heart,  but  thou 
perceivedst  them  not :  that  thou  now  discernest  them,  it  is  because 
Christ  the  Sun  of  righteousness  hath  risen  upon  thy  soul,  shining 
there  by  the  beams  of  his  light,  which  discovers  unto  thee,  the 
most  inward  and  secret  corruption,  should  be  so  far  from  causing 
thee  to  question  the  truth  of  grace  in  thee,  and  thine  interest  in 
Christ,  that  it  should  rather  confirm  thy  belief  therein. 

2.  Consid.  '  Upon  the  work  of  grace  in  any  soul,  corruption 
will  be  sure  to  work  and  stir,  even  more  than  formerly,5  In  Mat. 
ii.  3.  we  read  that  when  Christ  was  born,  all  Jerusalem  was  trou- 
bled, So,  when  Christ  is  born  in  a  soul,  corruption  will  be 
troublesome,  and  be  sure  to  stir  and  rebel.  Grace  and  corruption 
being  contrary  one  to  another,  they  will  lust  one  against  another* 
Corruption  may,  and  doth  rule  and  reign  in  some  men's  hearts, 
without  any  resistance  of  grace.  But  grace  doth  never  rule  in  any 
man's,  heart  here,  without  the  resistance  and  opposition  of  corrup- 
tion, 

3.  Consid.  '  That  the  Lord  doth  not  exact  of  us,  that  we  should 
be  perfectly  free  from  the  working  and  stirring  of  corruption  in  us ; 
but  that  we  should  endeavour  to  mortify  our  corruption  more  and 
more,  according  to  the  measure  of  grace,  and  strength  which  we 
have  received.'  He  doth  not  expect  that  we  be  without  sin,  but 
that  corruption  do  not  rule  and  reign  in  our  mortal  bodies  ;  that 
we  should  like  slaves,  obey  it  willingly  in  the  lust  of  it ;  Ro.  vi.  12. 


428  The  Principles  of  the  Christian  Religion. 

4.  Consid.  '  Though  corruption  doth  remain  in  God's  children, 
after  their  closing  with  Jesus  Christ  by  a  true  and  lively  faith,  yet 
shall  it  not  be  imputed  to  them  to  their  condemnation.  This,  the 
apostle  expressly  declareth,Rom.  viii.  1 .  Haying,  in  the  foregoing 
chapter  set  forth  the  condition  of  a  regenerate  man,  in  regard  of 
the  remainders  of  corruption  in  him ;  how  that  '  he  could  not  do 
the  good  he  would,  but  did  the  evil  which  he  would  not  ;  and 
that  there  was  a  law  in  his  members  warring  against  the  law  of 
his  mind,  and  bringing  him  into  captivity  to  the  law  of  sin.'  Lest 
any  should  hereby  be  discouraged  upon  the  sight  and  sense  of  his 
corruption,  he  immediately  adds  in  the  beginning  of  the  eighth 
chapter,  that,  notwithstanding  the  remainders  of  corruption,  and 
the  working  and  stirring  of  it,  '  yet  there  was  no  condemnation 
xo  them  which  were  in  Christ  Jesus.' 

Though  there  be  a  fountain  of  sin  in  us,  yet,  in  Jesus  Christ, 
there  is  a  fountain  opened  for  sin  and  for  uncleanness,  Zech.  xiii. 
4  Whose  blood  cleanseth  us  from  all  sin.?  Let  us  therefore  by  faith 
sprinkle  our  souls  with  the  blood  of  Christ,  by  applying  the  merits 
of  it  unto  ourselves  for  our  comfort.  Faith  is  the  hand  of  the 
soul,  and  the  soul  by  faith  puts  her  hand  into  the  wounds  of 
Christ ;  and,  having  taken  of  his  blood,  besprinkles  herself  with 
it.  As  those  houses  of  the  Israelites,  whose  door  posts  were  be- 
sprinkled with  the  blood  of  the  Paschal-Lamb,  were  safe  from  the 
destroying  angel  ;  so,  those  souls  which  are  sprinkled  with  the 
blood  of  Christ,  are  safe  from  the  condemning  power  of  their  cor- 
ruption. 

18.  Q.  What  is  actual  sin?  • 

A.  Actual  sin  is  the  fruit  of  original  sin  in  evil  thoughts,  words, 
and  deeds. 

Expl.  All  actual  sins  may  be  reduced  to  three  heads,  viz. 

I.  Evil  thoughts.     2.  Evil  words.     3.  Evil  deeds. 

1.  Evil  thoughts  or  imaginations.  Gen.  vi.  5.  '  Every  imagi- 
nation of  the  thoughts  of  his  heart  was  only  evil  continually.'  Oh 
what  a  world  of  wickedness  is  the  heart  of  man  !  If  there  were  no 
more  in  it  than  its  evil  thoughts,  what  swarms  of  them  are  there  ! 
Those  swarms  of  flies,  lice  and  locusts  that  were  the  plagues  of 
Egypt,  were  but  a  small  number  to,  those  armies  of  evil  thoughts, 
that  are  in  the  hearts  of  men, 

2.  Evil  words.  These  are  also  actual  sins,  as  appeareth  from 
JVIat.  xiii.  36.  where  Christ  saith,  '  At  the  day  of  judgment  men 
shall  give  account  for  every  idle  word,'  That,  whereof  an  ac- 
count is  to  be  given  at  that  day,  is  a  sin  ;  yea,  a  sin  to  be  condem- 
ned. Idle  zoords  therefore  are  sins  ;  and  if  idle  words,  then  surely 
idle  words  are  sins,  yea,  Actual  sins,  being  actions  of  the  tongue 
or  mouth. 

3.  Evil  deeds,  or  outward  actions  :  Concerning  these  no  question 
,5an  be  made3  but  they  are  actual  sins.  Being  deeds,  they  are  ac- 


The  Principles  of  the  Christian  Religion.  429 

tual ;  being  evil,  they  are  sins.  Thoughts  and  lusts  are  actions  of 
the  tongue,  discerned  only  by  God.  Words  are  actions  of  the 
tongue,  discerned  by  the  ear  ;  but  outward  actions  are  discerned 
by  the  eye,  and  apparent  to  God  and  man. 

Appl.  Learn  hence,  '  That  our  recovery  out  of  our  sinful  state, 

I.  '  Must  begin  in  our  very  hearts  and  natures.' 

First,  '  We  must  lie  deep  in  our  humiliation.'  Our  humbling 
and  lothing  of  ourselves,  should  be  chiefly,  for  that  we  are  rotten 
at  the  core ;  that  our  hearts  and  our  very  natures  are  so  corrupted 
and  depraved.  Some  foolish  sinners  go  about  to  excuse  themselves 
from  their  hearts,  saying,  '  That  though  their  lives  be  evil,  yet 
they  have  a  good  heart  toward  God.'  Whereas  the  heart  of  sin- 
ners is  the  worst  part  in  them  :  It  is  a  sign  what  a  good  heart  thou 
hast,  by  the  fruit  that  comes  forth.  Doth  thy  lying,  and  swear- 
ing, and  drinking,  and  rioting,  with  which  thy  life  abounds,  come 
out  of  thy  good  heart  ?  Is  it  an  holy  root  that  sends  forth  such  un- 
clean fruit  ?  Surely  no,  thine  heart  is  the  worst  part  in  thee. 

Secondly,  '  Begin  your  mortification  here.'  The  body  of  sin 
must  first  be  destroyed  before  its  members.  Lay  the  ax  to  the  root 
of  the  tree,  cast  salt  into  the  fountain,  if  you  would  have  the  waters 
healed.  Your  heart -purging,  and  heart-mortifying,  must  be  your 
great  work.  Let  your  natures  be  changed,  be  renewed  in  the  spi- 
rit of  your  minds,  if  ever  you  would  be  soundly  recovered. 

II.  '  It  must  extend  far,  even  through  the  whole  life.'  Our  re- 
covery out  of  our  sinful  estate  must  begin  in  our  hearts,  but  it  must, 
not  end  there ;  our  evil  branches  must  be  lopped,  our  evil  fruit  must 
be  shaken  off,  as  well  as  our  evil  root  healed.  There  must  be  an 
universal  reformation  of  the  life,  as  well  as  an  inward  renovation  of 
the  heart.  O  sinners,  purge  your  consciences  first,  and  then  also 
purge  your  conversations  from  dead  works.  Kill  sin  within,  and 
fly  from  sin  without.  What  have  been  thy  sinful  ways  and  prac- 
tices ?  Hast  thou  been  given  to  swearing  or  lying,  or  drunken- 
ness, or  what  other  evils  are  there  that  thou  hast  been  accustomed 
to  ?  Whatever  they  be,  resolve,  through  the  assistance  of  God's 
grace,  to  have  no  more  to  do  with  thy  former  sinful  courses  ;  and 
this  will  prove  thee  a  recovered  soul. 

Go  sinner,  go  before  the  Lord  ;  confess  thine  evil  nature,  con- 
fess thine  evil  practices,  and,  as  much  as  thou  canst,  the  several 
particulars  of  them,  with  their  aggravations;  and  give  not  over 
until  thou  feel  shame  to  cover  thy  face,  and  sorrow  to  fill  thine 
heart ;  and  thenceforth  set  thyself  to  crucify  thine  evil  nature,  and 
to  turn  from  all  thine  evil  ways.  So  shalt  thou  be  able  to  say, 
i  This  my  soul  was  dead,  and  is  alive  •,  was  sick,  and  is  sound.' 

Having  shewed  the  kinds  of  actual  sins,  come  we  now  to  shew 
}he  several  ways  of  committing  them. 

10.  Q.  How  many  ways  is  sin  committed  ? 


430  The  Principles  of  the  Christian  Religion. 

A.  Three  ways  :  First,  by  committing,  or  doing  that  which  tlifi 
law  forbids. 

Secondly,  By  omitting,  or  not  doing,  what  the  law  requires. 

Thirdly,  By  not  performing  duties  aright. 

Expl.  1.  'Sin  is  committed,  by  doing  that  which  the  law  for- 
bids.'  The  law  says,  Swear  not,  lie  not,  Thou  shalt  not  covet, 
&c.  Now  he  that  doth  swear,  lie,  or  do  any  thing  which  the  law 
forbids,  is  a  transgressor. 

2.  '  By  omitting,  or  not  doing,  what  the  law  requires.'  If  thou 
art  not  a  liar,  or  swearer,  &c.  yet  if  thou  lives.t  in  the  neglect  of 
prayer,  or  of  the  due  sanctification  of  the  sabbath,  or  instructing 
thy  family,  or  of  any  other  known  duty  ;  hereby  also  thou  art  a 
transgressor. 

3.  '  By  not  performing  duties  aright.'  God  hath  regard,  not 
only  to  the  matter,  but  to  the  manner  of  our  good  duties.  He  that 
prays,  and  doth  not  pray  fervently  ;  he  that  hears,  and  doth  not 
hear  attentively  ;  he  that  gives,  and  doth  not  give  cheerfully  ;  this 
is  not  the  praying,  or  hearing,  or  giving  that  God  requires,  or 
will  accept. 

Appl.  1.  '  How  much  more  sin  are  we  guilty  of  than  most  men 
imagine  ?'  By  the  time  }ou  have  cast  up  your  multitudes  of  sins  of 
commission,  and  have  looked  over  your  neglect  of  known  duties, 
and  added  to  them  your  manifold  failings  in  the  manner  of  doing 
vhose  things  which  you  have  done  ;  Oh  to  what  a  formidable  num- 
ber will  they  rise  ! 

%  '  How  great  need  have  we  of  a  Jesus  to  answer  for  us  V  We 
could  never  satisfy  for  one  sin,  though  we  had  no  more  ;  how  then 
could  we  answer  for  such  numerous  multitudes,  if  Ave  had  not  a 
Jesus  to  answer  for  us  ? 

3.  '  How  great  need  have  we  of  a  continued  daily  repentance  V 
While  there  is  sinning,  there  must  be  repenting,  and  our  repen- 
tance should  bear  (as  much  as  we  are  able)  some  proportion  to  our 
sins.  Many  sins  call  for  many  sighs  and  tears,  and  repeated  sins 
for  renewed  repentance. 

4.  '  Whatever  your  care  of  duties  be,  let  nothing  short  of  up- 
rightness satisfy  you.'  Weakness  there  will  be,  and  we  may  not 
be  discouraged  at  them.  But  how  weak  soever  you  be  in  your 
duties,  be  sure  you  be  not  hypocrites.  What  is  done  but  weakly, 
if  it  be  but  honestly  done  in  simplicit}'  and  godly  sincerity,  with  a 
plain  mind  to  serve  and  glorify  God,  according  to  what  you  are 
able  :  this  will  be  accepted  with  God. 

20.  Q.  '  Are  all  sins  equally  heinous  and  offensive  in  the  sight 
ef  God  ?' 

A.  Surely  no.  But  some  sins  in  their  own  nature,  and  others, 
in  regard  of  some  aggravating  circumstances,  are  greater  tha*? 
others. 

Expl.  The  heinousness  of  some  sins  above  others  is, 


The  Principles  of  the  Christian  Religion.  431 

1.  '  In  their  own  nature/  And  thus  sins  against  the  first  table 
are  more  heinous  than  sins  against  the  second  table  ^  that  is,  taken 
in  the  same  degree.  And  farther,  sinful  deeds  are  ordinarily  worse 
than  sinful  words  ;  and  sinful  words  than  sinful  thoughts,  &c. 

2.  '  In  respect  to  their  aggravations.'  Thus  sins  against  knozo- 
ledge  are  greater  than  sins  of  ignorance  :  wilful  sins  are  greater 
than  sins  of  infirmity  ;  sins  of  professors  are  greater  than  those 
that  make  no  profession.  Sins  of  magistrates  and  ministers  are 
ordinarily  more  provoking  than  the  sins  of  common  people  and 
the  like. 

Appl.  I.  'Let  us  therefore  be  watchful,  as  against  every  sin, 
so  especially  against  gross  sins.'  The  greater  thy  sins,  the  great- 
er shall  be  thy  plagues, 

2.  '  Yea,  let  us  not  allow  ourselves  in  little  sins.'  The  leas! 
sin  unrepented  of,  may  damn  ;  Rom.  vi.  23.  '  Death  is  the  wages' 
of  sin  ;'  that  is,  of  every  sin,  great  or  little  ;  for  the  apostle  direct- 
ly affirmeth  of  sin,  without  any  restraint  or  limitation  thereof,  thai 
it  bringeth  death.  So  that,  unless  the  smaller  sins  be  no  sins,  the 
smallest  must  needs  be  deadly  ;  considering  that  the  smallest  sins 
that  art,  come  under  this  name  SIN,  the  wages  whereof  is  death, 

21.  Q.  What  is  the  punishment  due  to  sin  ? 

A.  The  punishment  due  to  sin  is,  the  wrath  and  curse  of  God, 
which  causeth  all  the  miseries  of  this  life,  at  the  end  death,  and 
eternal  torment  in  hell. 

Expl.  In  this  answer  is  set  forth  the  miserable  estate  of  man  by 
sin  ;  which  consisteth  in  five  particulars. 

I.  '  All  men  by  their  sins  are  under  the  wrath  of  God  ;'  liable 
to  his  wrathful  displeasure,  which  is  so  dreadful  a  condition,  as  no- 
created  understanding  can  conceive  how  sad  it  is  :  Psal.  xc.  11,- 
WJio  knoweih  the  power  of  thine  anger  ?  As  if  he  had  said,  who  is 
able  to  express  or  think  how  terrible  and  dreadful  the  wrath  of 
God  is  against  those  with  whom  he  is  justly  incensed  ?  Prov.  xx« 
2.  saith  the  wise  man,  '  the  wrath  of  a  king  is  as  the  roaring  of  a* 
lion.'  What  then  is  the  wrath  of  God,  the  King  of  kings,  whose 
wrath  is  a  consuming  fire  ? 

How  then  may  we  wonder  at  the  folly,  or  rather  madness  of 
those  men,  who  wilfully  adventure  upon  the  committing  of  known 
sins,  whereby  they  incense  the  fire  of  God's  wrath,  and  cast  them- 
selves into  the  midst  thereof ! 

II.  '  All  men  by  their  sins  are  under  the  curse  of  God  ;'  which 
attendeth  them  in  every  place.  If  they  are  in  their  houses,  '  The 
curse  of  God  is  in  the  house  of  the  wicked  ;'  Prov.  iii.  33.  yea., 
and  follows  them  into  the  fields  and  orchards  ;  so  that  they  are 
cursed  in  whatsoever  they  have  and  enjoy.  The  curse  of  God 
meets  them  in  every  providence,  and  followeth  them  in  all  their 
undertakings.  What  good  success  then  can  they  expect  in  any 
business  9 


432  The  Principles  of  the  Christian  Religion. 

III.  'All  men  by  their  sins  are  liable  to  all  the  miseries  of  this1 
life.'  Even  to  all  sorts  of  miseries  ;  miseries  appertaining  to  their 
bodies  ;  as  all  manner  of  sicknesses  and  diseases,  grief  and  pains, 
banishment  and  imprisonment,  with  the  like.  Miseries  appertain- 
ing to  their  souls,  as  dreadful  agonies,  terrors  of  conscience,  vexa- 
tion of  spirit,  with  the  like.  Miseries  appertaining  to  their  estate ; 
as  losses,  by  fire,  thieves,  and  the  like.  Miseries  appertaining 
to  their  names  ;  as  slanders,  reproaches,  backbiting,  and  the  like. 
Innumerable  are  the  miseries  whereunto  men  in  their  natural  es- 
tate are  here  subject ;  which  are  not  to  them  fatherly  chastise- 
ments for  their  good  and  amendment,  but  just  punishments  on 
them  for  their  sins. 

IV.  '  All  men  by  their  sins  are  subject  to  death.'  Only  such 
are  to  be  accepted,  whom  God  extraordinarily  took  in  their  bo- 
dies, into  heaven  ;  as  Enoch,  Heb.  xi.  5.  and  Elijah,  2  Kings  ii. 
11.  and  those  which  shall  be  living  at  the  moment  of  Christ's 
coming  to  judgment ;  they  have  no  time  to  die,  but  shall  sudden- 
ly be  wrapt  up  from  earth,  and  in  their  bodies,  as  well  as  in  their 
souls,  be  set  before  the  judgment-seat  of  Christ.  But  certain  it 
is,  that  all  others  must  die  ;  though  for  the  time  when,  the  place 
where,  and  the  maimer  how,  it  is  uncertain. 

Perhaps,  some  on  their  death-beds,  may  begin  to  bewail  their 
wicked  lives,  and  wTish  they  had  less  minded  the  world,  and  their 
wicked  pleasures,  and  more  minded  the  concernment  of  their  pre- 
cious souls  :  and  that  they  had  better  improved  the  means  and  op- 
portunities of  grace,  which  were  afforded  unto  them.  But  alas,  they 
may  find  it  is  too  late  to  cry  out  with  Balaam,  '  O  that  f  might  die 
the  death  of  the  righteous,'  when  they  have  neglected  to  live  the 
life  of  the  righteous.  For,  as  men's  lives  are,  so,  commonly  are 
their  deaths ;  and  as  death  leaves  them,  so  shall  judgment  find 
them.  And  therefore,  it  will  be  our  wisdom  now  to  improve  the 
means  and  opportunities  of  grace,  now  to  abandon  our  lusts,  and 
to  resign  up  ourselves  unto  Christ ;  who  alone  can  make  death 
comfortable  to  us. 

V.  k  All  men  by  their  sins  are  subjects  to  eternal  torments  in 
hell.'  Here  is  to  be  noted  both  the  extremity  and  the  perpetuity  of 
helPs  torments,  whereunto  the  wicked  are  subject.  First,  '  The  ex- 
tremity of  their  misery,'  in  that  they  shall  be  tormented  in  hell. 
Secondly,  '  The  perpetuity  of  it ;'  their  torments  in  hell  will  be 
eternal. 

1.  '  If  thou  livest  and  diest  in  thy  sins  unrepented  of,'  thou  must 
look  to  partake  of  the  second  death,  as  well  as  of  the  first.  I  mean, 
to  be  tortured  and  tormented  in  hell-fire,  prepared  for  the  devil  and 
his  angels.  What  the  pains  of  hell  are,  the  scriptures  setteth  forth 
by  resemblances,  taken  from  things  most  terrible  to  sense,  and  most 
tormenting,  as^re  and  brimstone,  which  are  only  to  help  our  un- 
derstanding in  those  things  which  pas.?  our  knowledge. 


The  Principles  6f  the  Christian  Religion,  43$ 

2;  'As  the  torments  of  he'll  are  extreme,  so  are  they  eternal;' 
therefore  set  forth  by  everlasting  fire,  and  by  the  worm  that  never 
dieth;  Mark  iii.  12.  and  in  Rev.  xiv.  11.  it  is  said,  '  That  those 
who  are  cast  into  the  lake  of  fire  and  brimstone,  shall  be  tormen- 
ted day  and  night  for  ever  and  ever;'  And  their  being  so  upheld, 
that  they  are  never  consumed,  so  that  though  they  are  most  griev- 
ously tormented,  yet,  shall  there  be  no  end  of  their  pain ;  which 
indeed  maketh  hell  to  be  hell. 

Appl.  1 .  '  This  may  inform  us  of  the  sad  condition  of  every  im- 
penitent sinner.'  Surely,  if  this  were  seriously  considered,  that 
thou  art  under  the  zorath,  and  curse  of  God,  it  would  so  startle  thee, 
that  thou  wouldst  not  be  able  to  eat,  or  sleeps  or  work,  without 
fear  and  trembling,  when,  for  aught  thou  knowest^  the  next  hour 
might  wrap  up  thy  soul  in  everlasting  flames.  And  yet  here  is  thy 
misery,  thou  wilt  scarcely  spend  a  serious  thought  upon  it  from  one 
day  to  another,  but  act  as  secure  and  senseless,  as  if  thou  were  in 
no  danger  at  all. 

O  sinner ;  Is  this  a  state  to  be  at  rest  and  secure  in  ?  To  be  jolly 
and  merry  in  ?  thou  art  merry,  taking  thine  ease  and  pleasure : 
But,  man,  What  is  thy  condition  ?  What,  under  the  wrath  and 
curse  of  God  ?  at  the  very  mouth  of  hell  ?  In  hazard  every  hour 
of  dropping  down  into  the  lake  of  fire  ?  and  yet  so  merry  and  se<- 
cure  ? 

2.  '  How  should  the  consideration  of  the  dreadful  desert  of  sin, 
ravish  our  souls  with  an  admiration  of  the  surpassing  love  of 
Christ ;  in  bearing  our  sins  in  his  body  on  the  tree,  and  there  of- 
fering up  his  life  as  an  all-sufficient  sacrifice  and  satisfaction  to 
God's  justice ;  to  free  us  from  that  wrath  and  curse  of  God,  which 
neither  we,  nor  the  angels  in  heaven,  were  able  to  bear !  What 
can  more  endear  our  hearts  to  Christ  than  this  ? 
.  22.  Q.  Is  there  any  means  to  free  sinful  men  out  of  their  miser- 
able estate  ? 

A.  Yea,  God  hath  given  unto  man  a  Saviour. 

Expl.  Man  being  unable  to  help  himself  out  of  his  miserable 
estate  ;  God  the  Father,  out  of  his  infinite  wisdom  and  goodness, 
found  out  a  way  and  mean  of  man's  recovery  ;  John  iii.  16.  '  God 
so  loved  the  world,  that  he  gave  his  only  begotten  Son,  that  who- 
soever believeth  in  him,  should  not  perish,  but  have  everlasting 
life.'  True  it  is,  all  and  every  of  the  persons  have  several  works  in 
the  effecting  of  man's  salvation.  The  Father,  was  the  fountain  and 
contriver  of  it :  the  Son,  was  the  mean  of  purchasing  it;  he  des- 
cended from  heaven,  took  our  nature  upon  him,  and  therein  offer- 
ed up  his  own  life,  as  an  all-sufficient  sacrifice,  and  full  satisfaction 
to  God's  justice  for  man's  sins.  The  Holy  Ghost,  applieth  and 
sealeth  unto  our  hearts  the  benefit  of  our  redemption,  whereby  we 
come  to  be  effectually  partakers  of  it.  Thus  do  they  all  concuyjo* 
the  effecting  this  great  work. 


434  The  Principles  of  the  Christian  Religion* 

But  the  plot  and  project  of  it  was  laid  by  God  the  Father  ;  of 
which  there  can  be  no  cause  assigned,  but  his  free  love,  pity  and 
compassion. 

That  our  hearts  may  be  the  more  raised  up  to  an  admiration,  of 
the  singular  love  of  God  unto  lost  man  herein^  let  us  consider, 

1.  '  What  kind  of  Son  God  gave  for  our  redemption  :'  not  an 
adopted  son,  but  his  own  natural  Son  ;  not'  one  son  of  many,  but 
his  only  begotten  Son.  Not  such  a  son  as  Esau  was  to  his  father^ 
even  a  grief  of  heart  unto  him-,  but  his  dearly  beloved  Son,  who 
never  displeased  him,  but  was  daily  his  delight,  Prov.  viii.  3. 

2.  '  For  whom  God  sent  his  dearly  beloved  Son  into  the  world :' 
Surely  not  for  angels,  nor  for  man  in  his  innocent  estate  :  but  God 
commendeth  his  love  in  giving  his  Son  to  us,  and  for  us,  when 
we  were  sinners,  yea,  enemies  to  him,  whom  he  might  justly  have 
destroyed. 

II.  40  let  the  love  of  God  have  its  proper  fruit  and  efficacy 
upon  our  hearts,  in  returns  of  love  to  him  again ;'  let  us  make  it 
our  design,  how  to  live  to  his  honour  and  glory,  who  made  it  his 
design  how  to  glorify  us,  who  had  plunged  ourselves  into  a  state 
of  damnation. 

III.  '  Hath  God  of  his  free  grace  and  rich  mercy  provided  such 
a  Saviour  for  poor  lost  sinners  V  let  us  then  accept  of  hira  ;  give 
him  hearty  welcome  into  our  souls. 

Two  things-  are  requisite  to  make  Christ  ours  ;  God'' s  giving,  and 
Qitr  taking.  The  former  is  done,  God  hath  given  Christ  to  us  : 
It  is  the  latter  that  lieth  on  us,  t9  take  Christ,  whom  God  hath 
given.  Dost  thou  accept  of  Christ  ?  Art  thou  willing  to  venture 
thy  soul  upon  him  ?  To  deny  thyself,  thine  Own  lusts,  and  thine 
©wn  righteousness,  to  be  one  of  his  disciples  and  followers  in 
holiness?  If  this  be  the  unfeigned  purpose  of  thine  heart,  then 
Christ  is  thy  Saviour  and  Redeemer,  and  thou  art  one  of  his  re- 
deemed ones. 

23;  Q.  Who  is  man's  Saviour  ? 

A.  Man's  Saviour  is  the  Lord  Jesus  Christ,  who  was  both  God 
and  man.  in  one  person. 

Expl.  In  this  answer,  the  author  of  man's  redemption  is  set 
forth  ; 

1.  By  his  titles,  which  are  two;  1.  Saviour.  2*  Lord. 

2.  By  his  names,  which  are  two  ;   1.  Jesus.  2.  Christ* 

3.  By  his  nature,  which  are  two  ;  the  divine  and  human,  for  he 
was  both  God  and  man. 

4.  By  the  '  union  of  his  two  natures  in  one  person,'  being  God 
and  man  in  one  person, 

1.  '  Christ  is  here  styled  Saviour. y  When  man  by  his  fall  had 
deeply  plunged  himself  into  a  state  of  sin  and  misery,  and  was 
helpless  and  hopeless,  in  respect  of  any  means  of  his  own  for  his 
recovery,  it  pleased  the  Lord  out  of  his  free  grace  and  rich  mcr-. 


The  Principles  of  the  Christian  ReligioiU  435 

cy,  to  provide  him  a  Saviour,  in  and  by  whom  salvation  is  to  be 
had,  and  in  no  other;  Acts  iv.  12.  'Neither  is  there  salvation  in 
•  any  other;  for  there  is  none  other  name  under  heaven  given 
amongst  men,  whereby  we  must  be  saved.' 

The  second  title  given  unto  Christ,  is  Lord  ;  which  in  the  holy 
scripture  is  frequently  given  him  ;  and  that  in  a  twofold  respect. 

\.  'By  right  of  creation,'  having  given  a  being  to  all  crea- 
tures ;  the  Creator  of  all  must  needs  be  Lord  of  all. 

2.  '  By  right  of  redemption  r'  He  who  redeeeaeth  any  out  of 
bondage,  is  in  that  respect  their  Lord ;  Christ  therefore  having 
saved  and  redeemed  us  from  all  our  enemies,  is  in  that  respect 
our  Lord. 

II.  For  his  names.  The  first  is  Jesus  :  this  name  was  given  by 
an  angel  from  God,  Mat.  i.  21*  It  is  an  Hebrew  word,  and  signi- 
fied! Saviour.  The  angel  that  gave  the  name  Jesus,  giveth  this 
reason  of  it,  '  He  shall  save  his  people  from  their  sins  ;'  Mat.  i. 
21.  His  other  name  is  Christ,  which  was  also  attributed  to  him 
hy  an  angel ;  Luke  ii.  11.  It  is  a  Greek  word,  and  signifieth 
anointed.  Now,  because  the  whole  world  was  distinguished  by 
these  two  names,  Jews,  (who  were  of  the  Christ)  and  Greeks,  (who 
were  of  the  church)  Acts  xiv.  1.  to  shew,  that  Jesus  Christ  was 
to  be  the  Saviour  both  of  Jews  and  Greeks,  even  of  all  sorts  of 
people  ;  these  two  names,  Jesus,  Christ,  being  of  different  lan- 
guages, are  given  unto  him.  Jesus,  shews  him  to  fee  a  Saviour ; 
Christ,  an  able  Saviour,  because  anoinied;  that  is,  set  apart,  gift- 
ed, and  enabled  to  the  work  and  office  of  mediatorship, 

III.  '  His  natures  are  two,.3  First,  His  divine  nature,  implied 
under  this  word,  God.  Christ  ever  was,  and  is  the  eternal  Son  of 
God,  being  very  God  of  very  God,  of  the  same  divine  essence  and 
substance  that  the  Father  is.  The  reasons  why  it  was  requisite 
that  our  Redeemer  should  be  God,  are  these  : 

1.  '  That  he  might  be  able  to  endure  that  which  for  man's 
sins  he  was  to  undergo.'  Such  was  the  wrath  of  God  against  sin, 
that  it  would  have  pressed  all  the  angels  in  heaven  down  to  hell. 
There  was  need  of  the  divine  power  to  support  under  the  divine 
wrath.  Christ's  human  nature  would  have  been  overwhelmed 
with  the  heavy  weight  of  God's  wrath,  had  not  the  divine  nature 
strengthened  and  upheld  it. 

2.  '  That  his  obedience  and  sufferings  might  be  of  an  infinite 
price  and  value.'  That  which  made  the  obedience  and  death  of 
Christ  to  be  of  such  an  infinite  value,  was,  that  it  was  the  obe- 
dience and  death  of  the  Son  of  God,  of  him  who  was  God  as  well 
as  man. 

Secondly, i  His  human  nature  is  expressed  in  this  word,  Man.* 
Christ  being  the  Son  of  God,  became  man,  by  assuming  the  hu- 
man nature  to  the  divine.  The  reasons,  why  it  was  requisite 
that  man's  Saviour  should  be  Man  as  well  as  God ;  are  these. 


436  The  Principles  of  the  Christian  Religion* 

1.  In  general,  'That  he  might  die  ;'  for  the  doom  against  sin, 
c  Thou  shalt  die  the  death  ;'  Gen.  ii.  17.  went  out  of  God's  mouth 
before  sin  was  committed.  Now  every  word  of  God  must  stand  ; 
sin  therefore  being  committed,  death  must  be  undergone  ;  and 
Christ,  who  undertakes  to  be  our  Redeemer,  must  die  for  our 
sins  :  but  as  God,  he  could  not  die,  therefore  it  was  requisite  that 
he  should  assume  such  a  nature  as  was  subject  to  death. 

2.  '  That  in  the  same  nature  which  had  sinned,  satisfaction  foi? 
sin  might  be  made.  Since  by  man  came  death,  by  man  came  al- 
so the  resurrection  of  the  dead  ;'  1  Cor.  xv.  21. 

Justice  required,  that  the  nature  which  sinned  should  die  for 
sin  ;  Mercy  therefore  afforded  such  a  surety,  as  might  be  agree- 
able to  Justice. 

IV.  In  the  next  place  followeth,  i  the  union  of  the  two  natures, 
in  our  blessed  Saviour,'  expressed  in  this  phrase,  '  God  and  man 
in  one  person,'  He  being  God,  assumed  the  human  nature  into 
the  unity  of  his  divine  person  :  which  union  is  not  by  conversion 
of  the  Godhead  into  the  manhood,  nor  of  the  manhood  into  the 
Godhead ;  but  it  is  such  an  union,  as  makes  two  natures  one 
person,  and  yet  the  natures  remain  distinct,  as  we  see  in  the  union 
of  man's  soul  and  body.  The  soul  is  a  spiritual  substance,  the  body 
is  a  carnal  substance  ;  yet,  both  these  united,  make  but  one  man, 
one  person.  So,  Christ's  divine  and  human  nature  being  united, 
make  but  one  person,  never  to  be  severed  one  from  the  other :  but 
lie  condnueth  to  be  God  and  man  in  two  distinct  natures,  and  one 
person  for  ever.  The  reason  of  this  union  was,  because  he  was 
to  be  Mediator  between  God  and  man,  and  to  reconcile  God  to 
man,  and  man  to  God  ;  meet  therefore  it  was  he  should  have  in- 
terest in  both  natures. 

Appl.  This  affordeth  several  uses. 

1.  Of  admiration.  For  Christ's  taking  our  human  nature  into 
his  divine,  was  the  most  incredible  thing  that  ever  was.  And  truly,, 
supreme  majesty  to  be  clothed  with  the  rags  of  our  humanity,  the 
Deity  to  be  incarnated,  is  such  a  thing,  that  speech  cannot  express 
it,  wit  cannot  conceive  it,  but  men  and  angels  stand  amazed  at  it. 

2.  Of  information,  '  To  inform  us  of  the  great  advancement  of 
our  human  nature,  by  Christ's  assuming  it  unto  union  with  his  di- 
vine.' For,  hereby  man's  nature  is  highly  advanced  and  honour- 
ed above  the  nature  of  angels.  So,  as  we  may  well  cry  out  with 
the  Psalmist,  Psalm  viii.  4.  '  Lord,  what  is  man,  that  thou  art 
aamdful  of  him?  Or  the  son  of  man,  that  thou  so  regardest  him?' 

3.  Of  exhortation ; '  How  should  the  consideration  hereof  stir  us 
up  to  a  serious  inquisition,  what  we  should  do  for  the  honour  of 
Jesus  Christ,  who  hath  so  far  honoured  us  ?'  the  truth  is,  As  it  is 
a  sign  of  an  honest  and  thankful  heart,  so  it  is  our  duty,  and  will 
foe  our  wisdom,  to  be  often  casting  and  contriving  witlji  ourselves 


The,  Principles  of  the  Christian  Religion*  437 

what  we  may  do,  whereby  we  may  bring  glory  unto  Christ,  who 
hath  so  far  honoured  us. 

24.  Q.  How  did  the  Son  of  God  take  to  himself  man's  nature  ? 

A.  The  Son  of  God  did  take  to  himself  man's  nature,  by  being 
conceived  in  the  womb  of  the  virgin  Mary,  by  the  Holy  Ghost, 
and  born  of  her,  but  free  from  sin. 

Expl.  This  answer  setteth  forth  Christ's  incarnation,  in  which 
are  two  things  especially  to  be  noted. 

I.  '  That  our  blessed  Saviour  became  man,'  Acts  xvii.  31.  He 
was  not  only  in  the  form  and  fashion,  or  shape  of  a  man,  but  a 
true  and  real  man. 

First,  '  He  had  the  two  essential  parts  of  a  man,'  an  human  bo- 
dy, and  a  reasonable  soul. 

Secondly,  '  He  took  on  him  the  frailties  and  infirmities  of  man  V 
only  here  note,  that  of  human  infirmities. 

1 .  '  Some  are  personal,'  such  as  befal  particular  persons,  arising 
from  accidental  causes  ;  such  as,  madness,  blindness,  deafness  ;  and 
these  Christ  did  not  assume :  for  he  took  not  any  man's  person, 
but  the  nature  of  man  upon  him. 

2.  '  Some  are  common  to  all  men,'  as  hunger,  thirst,  weariness, 
grief  ;  and  such  as  these  Christ  was  subject  to  :  man's  sinful  in* 
firmities  he  took  not. 

II.  '  How  Christ  took  man's  nature.'     To  this  it  is  answered, 
'  By  his  being  conceived  in  the  womb  of  the  virgin  Mary  b}^ 
the  Holy  Ghost,  and  born  of  her.' 

First,  '  He  was  conceived  by  the  Holy  Ghost:'  By  whom, 

1.  '  His  body  was  miraculously  formed  of  the  substance  of  the 
woman,  without  the  concurrence  of  man. 

2.  It  was  sanctified  and  separated  from  sin,  in  the  very  instant 
of  its  forming. 

Secondly,  '  He  was  born  of  the  virgin  Mary.'  Of  a  virgin ;  for 
so  it  was  prophesied  of  him,  Isa.  vii.  14.  And  her  name  is  men-' 
tioned,  that  it  might  be  known  that  she  was  of  the  lineage  of  Da- 
vid, from  whom  the  Messiah  was  to  spring. 

AppL  1 .  '  This  doth  inform  us  of  the  transcendent  love  of  Christ 
to  our  souls.'  That  for  us  men,  and  for  our  salvation,  he  should 
so  far  humble  himself,  as  not  only  to  become  man,  but  to  be  con- 
ceived in  the  womb  of  a  poor  virgin,  and  therein  to  abide  some 
months,     O  the  amazing,  matchless  love  of  Christ  therein ! 

2.  '  This  should  teach  us  to  be  content  with  any  abasement  for 
Christ's  sake  ;'  and  willingly  stoop  to  any  thing  wherein  we  may 
do  him  service  ;  yea,  to  be  of  no  reputation  for  his  sake. 

25.  Q.  What  offices  did  Christ  take  upon  him  to  work  out  our 
salvation  ? 

A,  Christ  took  upon  him  three  offices  ;  he  became  a  Prophet 
»x  Priest,  and  a  King. 

Herein  Christ  was  exalted  above  all  the  sons  of  men.    There 


4$Z  The  Principles  of  the  Christian  Religion, 

have  been  some  amongst  men,  that  have  been  in  one  or  two  ai 
these  offices  ;  but  no  man  in  all  three,  as  a  learned  man  observes  ; 
Moses  was  a  prophet,  Aaron  was  a  priest,  Solomon  was  a  king, 
Melchisedec  was  king  and  priest,  Samuel  was  priest  and  prophet, 
David  was  king  and  prophet ;  but  only  Christ  was  King,  Priest, 
and  Prophet. 

26.  Q.  What  is  the  chief  work  of  Christ's  prophetical  office  ? 

A.  The  chief  work  of  Christ's  prophetical  office,  is,  to  make 
known  the  Father's  will  unto  his  church,  by  his  word  and  Spirit. 

Expl.  Three  things  are  here  to  be  observed. 

1 .  '  That  Christ  is  the  prophet  or  teacher  of  his  church :'  ac- 
cording to  that,  Acts  vii.  37. 

2.  '  What  is  it,  that  Christ  taught  or  revealed  to  his  church  ? 
This  is  expressed  to  be  the  will  of  his  Father  ;  that  is",  All  that 
which  God  will  have  us  to  believe,  or  to  do,  in  order  to  our  sal- 
vation ;  all  matters  of  doctrine,  and  all  matters  of  duty.  There  is 
nothing  necessary  to  be  believed  or  known ;  there  is  nothing  neces- 
sary to  be  done,  towards  our  obtaining  salvation,  but  Christ  our 
prophet  revealeth  it  to  us. 

3.  '  How  Christ  revealeth  it  to  us  ;'  namely, 

First,  By  his  word  :  both  by  the  scriptures,  which  are  his  writ- 
ten word  ;  and  by  his  ministers,  who  are  to  preach  and  to  expound 
his  written  word  :  concerning  whom  he  therefore  saith,  Luke  x. 
36,  'He  that  heareth  you  heareth  me  s'  when  ministers  preach  to 
you,  Christ  preacheth  to  you  by  them  :  when  ministers  instruct 
you,  Christ  instructeth  by  them. 

Secondly,  By  his  Spirit,  The  word,  by  his  ministry  of  it,  preach- 
eth to  the  ears,  the  Spirit  preacheth  to  the  heart,  the  word  lays 
down,  and  lays  before  us  all  the  will  of  God  ;  and  the  Spirit  lays 
open,  expounds  and  applies  it  to  us.  Christ  doth  not  teach  by  the 
word,  without  the  Spirit  ;  nor  doth  he  leach  by  the  Spirit,  with- 
out the  word  :  but  by  both  conjunctly, 

Appl,  1.  '  Let  no  man's  preaching  be  regarded  or  embraced,1 
if  it  be  not  according  to,  and  out  of  the  written  word  ;  Isa.  viii. 
20.  '  To  the  law  and  to  the  testimony  :  If  they  speak  not  accor- 
ding to  tfois  word,  it  is,  because  there  is  no  light  in  them.' 

2.  '  Let  no  man  satisfy  himself  with  the  bare  teaching  of  h  man,, 
though  a  minister  of  Christ.'  Lift  up  thine  heart,  for  the  Spirit, 
both  to  enlighten  thee  in  the  understanding  Gf  the  word,  and  ef- 
fectually to  apply  and  work  it  upon  thine  heart, 

3.  '  Is  Christ  the  prophet  and  teacher  of  his  church  ?  then  lei 
all  Christians  learn  of  him  &'  So  he  requires,  Mat.  xi.  29.  Learn 
of  me.  To  pass  by  matters  of  doctrine  at  present,  there  are  three 
great  practical  lessons,  which  he  teaches  all  his  disciples,  Mat. 
xvi.  24.  '  If  any  man  will  come  after  me,  let  him  deny  himself, 
-«nd  take  up  his  cross  and  follow  me.' 

27.  Q,  What  are  the  parts  of  Christ's  priestly  office? 


The  Principles  of  the  Christian  Religion*  43&- 

A*  The  parts  of  Christ's  priestly  office,  are,  To  make  satisfac- 
tion, and  intercession. 

Expl.  L  The  first  part  he  did  when  upon  earth,  by  offering 
up  himself  a  sacrifice  to  satisfy  divine  justice.  The  latter  he  doth 
in  heaven  ;  sitting  at  God's  right  hand,  he  ceaseth  not  to  make  in- 
tercession for  us. 

For  the  better  clearing  the  fore-mentioned  particulars,  know, 

I .  '  The  sacrifice  which  Christ,  as  priest,  offered  up,  was  him- 
self.' Indeed  the  human  nature  of  Christ,  only  was  offered  up.  For 
the  Deity,  simply  considered  in  itself,  could  not  suffer,  much  less 
be  offered  up  a  sacrifice  ;  yet,  by  reason  of  the  near  union  of  the 
two  natures  in  one  person,  he  is  said  to  offer  up  himself.  Heb.  vii.  27* 
and  to  give  himself,  as  Eph.  v.  2.  This  title,  himself,  having  refers 
ence  to  that  person,  who  was  both  God  and  man,  sheweth  the 
price  of  our  redemption  to  be  of  infinite  value. 

2. '  The  chief  end  of  Christ's  offering  up  himself  a  sacrifice,  was 
to  make  satisfaction  to  God's  justice  for  our  sins,  and  so  to  recon- 
cile us  unto  God.'  Christ's  sacrifice  on  the  cross  was  of  such  ef- 
ficacy, that  God's  justice  was  thereby  abundantly  satisfied  for  the 
sins  of  his  people.  Yea,  it  was  sufficient  for  the  sins  of  all  menr 
which  appeareth,  as  by  the  extremity  of  his  suffering,  so,  by  the 
dignity  of  his  person,  which  was  such  as  made  his  sufferings  for  3. 
time,  to  be  equivalent  to  our  deserved  sufferings  for  ever. 

II.  '  The  other  part  of  Christ's  priestly  office  in  his  making  in- 
tercession for  us  ;'  which  he  doth  several  ways. 

1.  '  By  presenting  himself  to  his  father  for  us  ;'  as  Heb.  ix.  24* 
1  Christ  is  entered  into  heaven,  to  appear  in  the  presence  of  God 
for  us.' 

2.  '  By  manifesting  his  will  to  have  such  and  such  partakers  of 
his  sacrifice  f  John  xvii.  24.  saith  our  Saviour,  '  Father,  I  will, 
that  they  also  whom  thou  hast  given  me,  be  with  me  where  I  amf 
that  they  may  behold  my  glory.' 

The  word intercession  properly  signifieth  supplication  for  another* 
It  is  attributed  to  Christ,  especially  as  he  is  in  heaven,  by  way 
of  resemblance.  The  resemblance  may  be  taken  from  the  favou- 
rite of  a  king,  who  is  always  at  court  m  the  king's  presence,  and 
thereupon  presents  his  friend's  petition  to  his  majesty,  and  inter- 
cedes for  him  until  it  be  granted.  Yet,  must  we  not  literally  take 
Christ's  intercession,  as  if  in  heaven  he  prostrated  himself  before 
his  Father,  and  made  actual  supplication  to  him.  These  things 
were  a  part  of  his  humiliation  which  he  performed  on  earth,  Heb. 
v.  7.  He  is  now  exalted,  and  the  things  which  now  remain  for 
him,  as  our  priest,  to  be  done,  are  matters  of  dignity  and  authors 
ity  ;  which  may  all  be  brought  to  the  two  heads  before-mentioned. 

1.  '.A  presenting  himself  to  God  for  us.' 

2.  '  A  presenting  his  will  for  our  salvation.' 

Appl.  1 .  4  Hath  Christ  offered  up  himself  a  sacrifice  for  thee  ? 


440  The  Principles  of  the  Christian  Religion* 

Offer  thou  thyself  a  sacrifice  to  him,-  Rom.  xii.  1 .  Look  upon  thy- 
self as  no  longer  thine  own,  but  become  wholly  the  Lord's,  a  liv* 
ing  sacrifice,  holy  and  acceptable  to  God.  Hath  Christ  been  a  sacri- 
fice for  thee,  and  wilt  thou  still  sacrifice  thyself  to  the  devil  and 
thine  own  heart's  lusts-?  God  forbid.  Give  thyself  to  the  Lord, 
to  glorify  him  in  thy  body,  and  in  thy  spirit,  which  are  his  ;  1  Cor. 
vi.  20. 

2.  '  Doth  Christ  make  intercession  for  thee  ?  Doth  Christ  pray 
for  thee  ?  then  thou  mayest  with  the  more  confidence  pray  for  thy- 
self.' Whenever  thou  prayest  for  pardon  of  thy  sins,  for  power 
against  sin,  for  grace,  peace,  or  comfort,  or  whatever  good  thing 
thou  wantest,  O  what  hope  is  there,  that  thou  mayest  prevail  and 
obtain  what  thou  prayest  for,  when  Christ  himself  joins  in  prayer 
with  thee  ! 

28.  Q.  What  are  the  parts  of  Christ's  kingly  office  ? 

A.  Christ  as  King  doth  govern  his  church,  provides  for  her  all 
needful  good  things,  and  protects  her  from  all  enemies. 

T.  '  Christ  as  King,  governeth  his  church  and  people,'  Now 
Christ's  governing  his  church,  is  partly  external,  and  partly  inter- 
nal. 

First,  '  External,  by  his  word.'  Christ  governs  by  laws,  and 
his  laws  are  in  his  word.  The  scriptures  are  Christ's  statute-book. 
"by  which  he  governs,  where  his  laws  are  revealed ;  and  also  by 
such  officers  as  he  hath  appointed  to  stand  in  his  room,  to  put  his 
laws  and  orders  in  execution. 

Secondly,  '  Christ's  governing  his  church,  is  partly  internal,  by 
his  Spirit.'  By  this  internal  government,  he  so  powerfully  works 
upon  them,  as  he  makes  them  willingly  to  subject  themselves  to 
him,  Psal.  ex.  3.  In  governing  them  inwardly  by  his  Spirit,  Christ 
enlightens  their  understanding,  boweth  their  wills  to  his,  setteth 
their  affections  on  right  objects,  and  wholly  reneweth  them.  Thus 
ean  no  other  king  govern  his  people  ;  they  cannot  inwardly  work 
obedience  and  subjection  in  them. 

II.  '  Christ  as  King  provides  for  his  church.'  His  providing 
extends  to  all  things  needful  for  soul  or  body,  even  to  all  tempo- 
ral or  spiritual  blessings.  For  temporal  blessings,  we  read  that 
they  who  followed  Christ,  professed,  that  they  lacked  nothing  -r 
Luke  xxii.  35. 

If  in  wisdom  he  suffer  any  of  his  to  want,  he  can,  and  will 
teach  them,  as  he  taught  his  apostle,  contentedly  and  comfortably 
to  be  hungry,  and  suffer  need,  as  well  as  wisely  to  be  full  and 
abound,  Phil.  iv.  12.  'As  for  spiritual  blessings,'  that  which  the 
apostle  saith  of  the  saints  at  Corinth,  1  Cor.  i.  7.  te  true  of  all 
saints  every  where  ;  They  come  behind  in  no  gift,  or  they  are  des- 
titute of  none.  Yea,  further,  Christ  as  the  King  of  heaven,  pro- 
vides an  heavenly  inheritance  for  us,  Mat.  xix.  29. 

III.  '  Christ  as  King  protects  his  church.'    And  his  protecting 


The  Principles  of  the  Christian  Religion*  44 1 

©f  his  church,  extends  as  far  as  his  providing  for  it :  for  he  ^pro- 
tects it  from  temporal,  spiritual,  and  eternal  enemies.  The  rest 
which  the  church  had  in  the  apostles'  time,  giveth  instance  of  his 
protecting  it  from  temporal  evils.  If  he  suffer  it  to  be  afflicted,  it 
is  voluntarily  and  wisely,  for  his  own  glory,  and  his  church's 
good  ;  and  he  will  afford  her  sufficient  support  in  the  greatest. 
trials. 

The  assistance  which  saints  have  against  Satan  and  his  tempta- 
tions, giveth  evidence  of  his  protecting  them  from  spiritual  ene- 
mies :  and  their  freedom  from  damnation,  Rom.  viii.  1.  doth  the 
like  in  regard  of  eternal  evils. 

Christ  protects  his  church  from  his  enemies  :  First,  By  restrain- 
ing them.     Secondly,   By  conquering  them. 

1.  For  the  first,  '  Christ,  as  King,  doth  powerfully  restrain  the 
enemies  of  his  church,'  from  executing,  their  wrath  and  rage 
against  them;  Psalm  lxxvi.  10.  '  The  remainder  of  wrath  thou 
wilt  restrain,'  that  is,  When  he  hath  suffered  their  rage  to  boil  up 
to  that  heighth,  as  to  accomplish  his  own  gracious  ends,  then  he 
puts  a  stop,  suffers  it  to  rise  no  higher,  nor  to  continue  longer  than 
he  pleases  :  neither  men  nor  devils  shall  strike  a  stroke,  nor  speak 
against  the  saints,  farther  than  the  Lord  permits  them.  He  hath 
them  all  in  chains  ;  and  though  they  will  go  to  the  utmost,  yet 
they  cannot  go  an  inch  beyond  their  chain. 

3.  '  Christ,  as  King,  will  conquer  and  destroy  his,  and  his 
church's  enemies.'  He  will  tread  them  under  his  feet,  and  de- 
stroy them.  '  He  must  reign,  till  he  hath  put  all  his  enemies  un- 
der his  feet,'  1  Cor.  xv.  25.  The  saints  are  the  wheat,  the  ene- 
mies are  the  chaff;  the  Son  of  man  shall  preserve,  '  and  gather 
the  wheat  into  his  garner ;  but  the  chaff  shall  be  burnt  up  with  un- 
quenchable fire,'  Mat.  iii.  12. 

Appl.  Learn  hence,  1 .  '  To  own  Christ  as,  your  King,  and 
that  not  by  giving  him  the  verbal  title  of  King,  but  by  paying  him 
tribute,  and  yielding  him  the  homage  and  obedience,  which  is  due 
to  him  ;   Why  call  ye  me  Lord,  and  do  not  the  things  that  I  say  ? 

2.  '  Prove  yourselves  to  be  Christ's  subjects  ;'  which  you  may 
do  by  these  following  particulars  : 

1.  '  By  your  universal  obedience  to  all  his  laws.'  Christ's  sub- 
jects will  not  deal  partially ;  obey  in  some  things,  and  refuse  in 
Others  ;,  but  zvill  have  respect  to  all  his  commandments,  Ps.  cxix.  6„ 

2.  '  By  the  constitution  of  your  spirits,  and  the  course  of  your 
lives.'  Christ's  kingdom  is  not  of  this  world,  and  his  subjects  are 
no  men  of  this  world.  They  neither  have  the  spirit  of  this  world^ 
an  earthly  mind ;  nor  seek  their  portion  in  this  zcorld,  an  earthly 
portion ;  nor  have  their  conversation  according  to  this  world,  a 
carnal  conversation  ;  but  their  hearts,  and  their  portion,  and  their 
Conversation  is  in  heaven. 

Wouldst  thou  know,   Whether  Christ  be  thv  King?    enquire,, 

56 


442  T-he  Principles  of  the  Christian  Religion, 

Whether  thou  be  his  subject  ?  Hast  thou  unfeignedly  resigned  up 
thyself  unto  his  dominion  ?  And  dost  thou  walk  before  him  in  all 
good  conscience,  and  all' manner  of  holy  conversation  ?  Doth  both 
thine  heart  and  thy  life  say  to  him,  Lord,  I  am  thine  ?  Surely,  he 
then  saith  to  thee,  Soul,  thou  art  mine. 

29.  Q.  How  far  did  Christ  humble  himself  for  our  redemption  ? 

A.  Christ  humbled  himself  in  his  birth,  life,  death,  burial,  and 
lying  in  the  grave. 

Expl.  This  answer  contains  several  parts  and  degrees  of  our 
Saviour's  humiliation. 

1 .  '  Christ  humbled  himself  in  his  birth,'  in  that  he,  who  was 
God  from  all  eternity,  was  in  the  fulness  of  time  born  of  a  woman, 
the  great  Creator  of  a  creature. 

Yea,  Christ  was  born  in  a  low  condition,  in  which  respect  he  is 
said  to  take  upon  him  '.the  form  of  a  servant.'  He  who  was  in 
the  form  of  God,  condescended  to  take  '  the  form  of  a  servant  ;' 
that  is,  the  nature  of  man  in  a  low  and  servile  state.  Christ's  birth. 
was  attended  with  many  abasing  circumstances. 

1.  He  was  bornr  not  in  a  princely  palace,  but  in  a  common  Inn* 

2.  Not  in  the  best  chamber,  but  in  the  very  stable. 

3.  Being  born,  he  was  wrapped  up  in  mean  and  poor  swaddling, 
clothes,  and  laid  in  a  manger,  instead  of  a  cradle,  Lukeii.  11. 

II.  Christ  humbled,  himself  in  his  life,  in  two  particulars,  espe- 
cially : 

First,  '  In  that  he  was  made  under  the  law  to  fulfil  it,  which  he 
did  to  the  utmost.'  He  who  was  the  Lawgiver,  and  in  that  re- 
spect above  the  law,  subjected  himself  thereunto,  both  to  the  cere- 
monial and  moral  law.  To  the  ceremonial,  in  being  circumcised 
the  eighth  day  :  and  to  the  moral  law,  in  observing  the  precepts 
thereof. 

And  whereas  the  law  requireth  of  us  not  only  an  active  obe- 
dience,, in  doing  what  is  commanded  ;  but  likewise  a  passive  obe- 
dience, in  suffering  the  punishment  threatened  upon  our  disobe- 
dience ;  we  being  unable,  either  to  do  the  one,  or  suffer  the  other  : 
Jesus  Christ,  as  our  surety,  in  our  stead  did  both  perform  what 
we  should  have  done,  and  suffered  what  we  should  have  borne  i. 
in  which  respect  he  is  saidr  '  to  be  made  under  the  law,  that  he 
might  redeem  them  that  were  under  the  law,'  Gal.  iv..  4. 

Secondly,  'Christ  humbled  himself  in  his  life  by  undergoing 
the  miseries  of  this  life.'  His  whole  life  was  a  continued  suffer- 
ing., even  from  his  birth  to  his  deaths 

1.  '  In  his  infancy,'  before  he  could  go,  he  is  constrained  to 
flee  into  Egypt  for  the  preservation  of  his  life  from  cruel  Herod, 
who  thirsted  after  his  blood-  The  world  no  sooner  received 
Christ,  but  it  persecutedhim  \,  chasing  him  into  foreign  countries,. 
Matth.  ii.  13. 

2.  '  In  his  youth  he  humbled  himself,'  by  taking  pains  in  the 


The  Principles  of  the  Christian  Religion.  443 

(|Soor  occupation  of  his  supposed  father  Joseph,  as  appeareth  by 
the  question  of  the  people,  Mat.  vi.  3.  '  Is  not  this  the  carpenter  V 
During  his  abode  upon  earth,  he  was  subject  to  all  human  in- 
firmities and  afflictions,  which  are  generally  incident  to  all  men, 
as  heat  and  cold,  hunger  and  thirst,  weariness,  poverty,  and  the 
like. 

'  3.  '  When  he  began  to  execute  his  ministerial  office,'  then  wag 
he  grievously  assaulted  with  Satan's  powerful  and  subtile  tempta- 
tions. He  spendeth  his  life  in  doing  well,  and  hearing  ill.  He  is 
reproachfully  called  an  impostor,  a  deceiver,  &  friend  of  publicans 
and  sinners  ;  and  what  not  ? 

4.  k  But  especially  towards  the  latter  end  of  his  life,  in  his  ago- 
ny in  the  garden ;'  when  he  was  deeply  affected  with  the  sense 
and  apprehension  of  the  wrath  of  God  incensed  against  our  sins  ; 
as  appeareth  by  several  effects  which  followed  hereupon  .;  as, 

First,  '  It  forced  strong  cries  and  tears  from  him  for  freedom 
from  the  same,  in  these  words,  '  Father,  if  4t  be  possible,  let  this 
cup  pass  from  me  ;'  that  is,  the  cup  of  his  Father's  wrath,  which 
our  sins  had  imbittered. 

Secondly,  '■  It  put  him  into  a  bloody  sweat.'  The  Evangelist 
saith,  '  his  sweat  was,  as  it  were,  great  drops  of  blood  falling 
down  to  the  ground  ;'  and  that  in  a  cold  night :  for  we  read  of  a 
foe  in  the  high  priest's  hall.  The  devil  could  never  make  him 
sweat,  nor  the  cruelty  of  his  enemies,  nor  any  of  his  painful  la- 
bours and  travels  ;  but  the  wrath  of  God  makes  him  sweat  till  the 
blood  come. 

III.  '  Christ  humbled  himself  in  his  death,  undergoing  the  bit- 
ter death  of  the  cross.'  He  was  put  to  this  kind  of  death,  partly, 
4  by  the  wise  providence  of  God,'  it  being  a  cursed  death,  and 
partly, '  by  the  malice  of  his  enemies,'  they  knowing  it  to  be  both 
a  shameful  and  a  painful  death*  So  that  the  death  on  the  cross 
was  a  cursed,  shameful  and  painful  death. 

1.  '  It  was  a  cursed  death  ;'  For  the  Lord  of  old  had  pronoun- 
ced, that  he,  '  who  is  hanged,  is  accursed  of  God,"  Deut.  xxi. 
23.  Whereupon  saith  the  apostle,  Gal.  iii.  13.  '  Christ  hath  re- 
deemed us  from  the  curse  of  the  law,  being  made  a  curse  for  us  : 
for  it  is  written,  Cursed  is  every  one  that  hangeth  on  a  tree.' 

2.  *  The  death  on  the  cross  was  a  shameful  death,  in  that  such 
as  were  crucified  hung  naked.1 

3.  '  The  death  on  the  cross  was  a  painful  death,'  in  three  re- 
spects. 

First,  Because  the  hands  and  feet,  being  above  all  other  parts 
of  the  body  most  sensible  of  torment,  by  reason  that  they  abound 
with  nerves  and  sinews,  the  instruments  of  sense  and  feeling,  were 
pierced  and  nailed  to  the  cross  with  great  nails.  So  as  that  ex- 
pression of  the  church,  Lam.  i.  22.  may  truly  be  applied  to  our 
Saviour,  '  Behold  and  see,  is  there  any  sorrow  like  to  my  sorrow., 


444  The  Principles  of  the,  Christian  Religion, 

which  is  done  unto  me  ;  wherewith  the  Lord  hath  afflicted  me  m 
the  day  of  his  fierce  anger.' 

Secondly, i  The  death  on  the  cross  was  painful,  because  it  was  a 
long  and  lingering  death :  hanging  several  hours  before  they  gave 
up  the  ghost.'  Mark  xv.  25.  we  read,  that  it  was  the  third  Jiour 
when  they  crucified  our  Saviour,  that  is,  they  fastened  him  to  the 
cross  about  nine  of  the  clock  in  the  morning  :  and  in  verse  34.  we 
read,  that,  'At  the  ninth  hour  Jesus  cried  with  a  loud  voice,  and 
soon  after  gave  up  the  Ghost,  which  was  at  three  of  the  clock  in 
the  afternoon.  So  that  our  blessed  Saviour  hung  six  hours  upon 
the  cross,  and  in  every  minute  of  each  hour  endured  such  exquisite 
torment,  as  exceeded  the  pangs  of  an  ordinary  death,  whereof  the 
whole  world  seemed  sensible,  and  was  much  afflicted  therewith; 
for  the  sun  in  the  firmament,  at  noon-day  drew  in  his  beams  ; 
i  from  twelve  to  three  of  the  clock,  there  was  a  darkness  over  all 
the  earth,'  Luke  xxiii.  44.  Being  unwilling,  as  it  were,  to  see 
such  a  barbarous  cruelty  offered  to  the  Son  of  God,  and  Saviour 
of  the  world  ;  and  was  clothed  with  black  to  celebrate  his  death. 
The  earth  itself  shook  and  trembled  under  it ;  and  the  very  rocks 
rent  asunder,  as  if  they  had  a  sense  and  feeling  of  his  unconceiv- 
able pain  and  torment.  And,  the  whole  frame  of  nature  seemed 
astonished  at  so  dreadful  a  tragedy. 

Thirdly,  '  It  was  a  painful  death,  because  it  was  ordinarily  ac- 
companied with  whippings  and  scourgings ;'  which,  as  it  was 
used  by  the  Romans,  was  a  most  grievous  punishment. 

IV.  '  Christ  being  dead,  was  buried,  which  was  another  de- 
gree of  his  humiliation,'  whereby  he  was  brought  to  the  very  dust ; 
yea,  the  manner  of  his  burial  was  very  mean,  being  without  all 
pomp  and  ostentation. 

V.  '  The  last  degree  of  his  humiliation  was  his  lying  in  the 
grave  for  a  time.'  The  time  wherein  he  lay  in  the  grave  was  from 
the  even  of  Friday  (Mat.  xxvii.  57.)  to  the  breaking  of  day  in  the 
morning  of  the  Lord's  Day.  Mat.  xxviii.  1.  For  he  was  buried  in 
the  even  before  the  Jew's  Sabbath,  and  lay  in  the  grave  all  that 
Sabbath-day,  and  rose  aboat  the  beginning  of  the  first  day  of  the 
wreek,  which  was  a  great  degree  of  humiliation,  because  he  was 
so  longlield  in  captivity  and  bondage  under  death. 

Appl.  1.  '  This  doth  inform  us  of  the  heinous  nature  of  sin.f 
Sure  it  was  a  monstrous  evil  that  brought  forth  such  a  monstrous 
effect.  Never  make  light  of  sin  more,  which  killed  the  Lord  of 
life.  Thy  sins  (Oh  man  whoever  thou  art)  have  had  a  hand  in 
this  horrid  fact. 

2.  '  The  consideration  of  Christ's  humiliation  and  suffering,' 
should  stir  us  up  to  admire  and  adore  the  unconceivable  love  of 
God  the  father,  in  giving  his  Son,  and  of  the  Lord  Jesus  Christ,  in 
giving  himself,  to  be  born  m  such  a  low  condition,  to  live  such  a 
\<Ae?  and  die  such  a  death  for  ooor  worms.      Surely,  great  is  the 


The  Principles  of  the  Christian  Religion.  445 

mystery  of  Godli?iess,  and  greatly  to  be  admired ;  God  mani- 
fested in  the  flesh,  1  Tim.  iii.  16. 

3.  '  Labour  we  to  answer  this  love  of  Christ.' 

1 .  '  By  our  readiness  to  suffer  for  him,  whatever  he  calls  us  to.' 
O  let  us  do  our  best  to  live  to  him ;  yea  and  be  willing  to  die  for 
his  name  who  lived  and  died  for  us. 

2.  '  By  our  dying  to  sin.'  Thy  sin  it  is  which  hath  crucified 
thy  King.  O  let  it  not  live,  neither  live  thou  any  longer  in  the 
love,  and  under  the  power  of  it.  Say  of  thy  pride,  of  thy  covet- 
ousness,  of  thy  sinful  pleasures,  and  of  all  thy  fleshly  lusts,  as  they 
said  of  him,  '  Away  with  them,  away  with  them  ;  let  them  be  cru- 
cified.' Say  to  thyself,  '  O  my  soul,  seeing  my  Lord  died  for  sin, 
how  shall  I  live  any  longer  therein  !' 

30.  Q.  What  are  the  decrees  of  Christ's  exaltation  after  his 
humiliation  ? 

A.  The  degrees  of  Christ's  exaltation  are,  his  resurrection,  his 
ascension,  his  sitting  at  God's  right  hand,  and  his  judging  the 
world  at  the  last  day. 

Expl.  I.  '  The  first  was  his  resurrection.'  The  scripture  telleth 
us,  that  on  the  third  day  he  arose  from  the  dead,  1  Cor.  xv.  4.  and 
that  with  the  same  body  in  which  he  suffered,  As  he  laid  down 
his  life,  so  he  took  it  up  again,  by  his  own  power,  whereby  he 
declared  himself  to  be  the  Son  of  God,  to  have  fully  satisfied  di- 
vine justice,  and  to  have  vanquished  death  and  the  devil. 

Christ's  resurrection  is  a  certain  infallible  truth,  which  is  evi- 
dent beyond  all  contradiction,  whereof  there  were  many  eye-wit- 
nesses, who  saw  him  and  talked  with  him,  after  he  arose,  as  ap- 
pears,  1  Cor.  xv.  5,  6,  7.  8. 

II.  '  The  second  degree  of  Christ's  exaltation,  was  his  ascend- 
ing up  to  heaven.'  Whidb  is  likewise  a  certain  truth,  apparent, 
as  from  many  other  scriptures  ;  so  especially  from  Acts  i.  9,  10, 11. 

III.  '  The  third  degree  of  Christ's  exaltation,  is  his  sitting  at 
the  right  hand  of  God  his  Father.'  This  is  a  metaphorical  expres- 
sion often  used  in  scripture.  For,  to  speak  properly,  God  hath 
neither  right  hand  nor  left ;  he  is  a  Spirit,  and  therefore  hath  no 
bodily  parts  or  dimensions.  But  the  words  are  a  borrowed  speech 
from  earthly  kings,  whose  custom  is  to  place  such  persons  at  the 
right  hand,  whom  they  wTould  highly  honour. 

So  that  by  Christ's  sitting  at  the  right  hand  of  God,  is  meant, 

1.  'His  exaltation  into  the  highest  pitch  of  glory,'  above  all 
creatures  in  heaven,  and  in  earth. 

2.  '  His  exaltation  into  the  highest  degree  of  power  and  author- 
ity ;'  whereby,  as  Lord  and  King,  he  governeth  the  world,  and 
that  in  order  to  the  good  of  his  church  and  people.  Not  that 
the  Father  doth  cease  to  rule,  but  he  doth  it  by  his  Son,  having 
committed  the  execution  and  administration  of  all  judgment  unto 
him,  until  all  the  enemies  of  the  church  be  utterly  subdued,  which 


44<G  The  Principles  of  the  Christian  Religion, 

will  not  be  until  after  the  day  of  judgment.  And  then  will  Christ 
deliver  up  his  kingdom  and  government  unto  his  father  ;  yet,  as 
God  equal  with  his  Father,  Christ  hath  a  natural  kingdom  which 
will  never  cease. 

IV.  '  Another  degree  of  Christ's  exaltation,  is  his  judging  the 
world  at  the  last  day.' 

Divines  do  much  differ  about  the  length  of  the  last  day  :  some 
affirm  it  to  be  a  thousand  years  :  others,  that  it  will  be  only  a  na- 
tural day  :  others,  that  it  will  be  neither  a  truly  natural  nor  arti- 
ficial day,  as  we  account.  But,  seeing  the  length  of  this  last  day 
is  not  expressed  in  scripture,  it  becomes  us  not  to  limit  the  same. 
Appl.  1.  '  Let  Christians  learn  to  be  conformed  unto  Christ,  as 
in  his  humiliation,  so  also  in  his  exaltation.'  As  we  must  descend 
with,  Christ,  and  be  crucified  with  him,  so  we  must  rise  with  Christ ; 
as  he  from  the  grave,  so  we  from  sin.  And  we  must  also  ascend 
with  Christ.  Christ  is  gone  from  earth  to  heaven,  and  thither  al- 
so must  our  hearts  ascend  after  him  ;  CoL  iii.  1,  2*  If  ye  then  be 
risen  with  Christ,  seek  those  things  which  are  above  ;  where  Christ 
sitteth  on  the  right  hand  of  God  :  Set  your  affections  on  things 
above,  not  on  things  on  the  earth. 

Friends,  Are  you  Christians  indeed  ?  O  prove  your  Christianity 
hy  your  rising  and  ascending.  Set  your  hearts  on  things  above, 
and  not  on  the  earth.  It  is  the  mark  of  the  vessels  of  destruction, 
that  they  mind  earthly  things  ;  Phil.  iii.  19. 

2.  'Shall  Christ  come  to  judge  the  world?'  let  us  learn, 
First, '  To  live  as  those  that  must  be  judged,  so  speak,  and  so 
do,  as  those  that  must  be  judged ;'  James  ii.  12.  Thou  that  re- 
joiccst  in  the  days  of  thy  youth,  who  walkest  in  the  way  of  thine 
heart,  and  in  the  sight  of  thine  eyes,  fulfilling  the  desires  and  lusts 
of  thy  flesh,  and  of  thy  mind  ;  remember -thy  reckoning  day,  Know, 
that  for  all  these  things  God  will  bring  thee  to  judgment ;  Eccles. 
xi.  9.  Thou  that  takest  thy  liberty  of  foolish  and  filthy  talking, 
of  lying,  swearing,  or  cursing:  Is  this  so  to  speak,  as  a  man  that 
must  be  judged  ?  that  thou  livest  in  idleness,  or  wantonness  ;  in 
worldliness,  or  lasciviousness  :  Is  this,  so  to  live,  as  a  man  that 
must  be  judged  ?  O,  how  wilt  thou  appear  ?  How  wilt  thou  an- 
swer for  all,  or  any  of  these  things,  before  the  righteous  judge  of 
heaven  and  earth. 

Secondly,  '  Labour  to  get  Christ  to  be  your  friend,  your  Judge 
to  be  your  advocate.'  Ah  sinners  beware  of  neglecting  Christ, 
at  your  peril,  or  to  provoke  him  by  your  impenitence  and  hardness 
of  heart.  God  hath  made  him  your  Judge,  whom  by  your  sins 
you  go  on  still  to  make  your  enemy.  Go  sinner,  go  to  Christ  this 
day,  lay  down  thy  arms,  and  lie  at  his  feet :  break  off  thy  sins  by 
repentance,  resign  up  thyself  to  his  dominion,  take  his  yoke  upoa 
thee.     Let  him  be  from  henceforth  thy  Lord,  and  he  will  be  thy 


The  Principles  of  the  Christian  Religion.  44? 

friefid  in  thy  judgment.     O  tremble  to  think  of  judgment,  while 
the  Judge  is  thine  enemy ;  go  speedily  and  make  him  thy  friend., 

31.  Q.  How  comes  Christ  and  those  things  which  he  did  and 
suffered,  to  be  ours  ? 

A.  By  faith  which  unites  us  unto  Christ,  in  our  effectual  calling*. 
Expl.  Here  are  two  things  to  be  observed* 

1.  '  That  believers  are  united  unto  Christ. 

2.  '  That  this  union  of  believers  in  Christ,  is  by  faith  ;'  of  which 
I  shall  treat  afterwards. 

For  the  first,  '  That  believers  are  united  unto  Christ,1  is  evi- 
dent, as  from  the  multitude  of  other  scriptures,  so  especially  from 
the  17th  chapter  of  St.  John,  in  divers  verses  of  that  chapter. 

There  is  betwixt  Christ  and  believers, 

1.  A  mystical  union;  Eph.  v.  32.  This  mystical  union  is  sha- 
dowed  out  in  scripture,  by  the  union  of  the  husband  and  wife ; 
of  the  vine  and  branches :  in  special,  by  the  union  of  the  head 
and  the  body.  Christ  and  his  saints  do  make  one  corporation^ 
whereof  he  is  the  head,  and  they  are  the  members  ;  by  which  they 
have  mutual  right  each  to  other. 

2.  There  is  betwixt  Christ  and  his  saints,  a  moral  union,  1  Cor. 
vi.  17.  '  He  that  is  joined  to  the  Lord  is  one  spirit ;'  he  is  of  the 
same  mind,  of  the  same  heart  with  the  Lord  Jesus.  He  is  made- 
like  unto  him,  holy  as  he  is  holy,  meek  as  he  is  meek. 

Appl.  '  Let  Christians  prove  their  mystical  union  with  Christ! 
by  their  moral  union.'  Art  thou  made  like  unto  Christ,  changed 
into  the  same  image  ?  Art  thou  humble,  meek  and  lowly,  as  he 
was  ?  Art  thou  holy  as  he  is  holy  ?  this  will  prove  thee  a  member 
®f  his  body. 

32.  Q.  What  is  effectual  calling  1 

A.  Effectual  calling  is  the  work  of  God's  Spirit,  whereby  our 
understanding  being  enlightened  with  the  knowledge  of  our  mise- 
rable condition,  and  of  Christ  as  our  remedy,  we  are  persuaded 
to  close  with  Jesus  Christ,  as  our  only  Saviour  and  Redeemer. 

Expl.  For  the  better  clearing  this  great  grace  of  effectual  call* 
ing  ;  take  notice,  that  there  is  a  twofold  call  to  grace  :- 

I.  '  A  general  and  external  call.' 

II.  '  A  special  and  internal  call.7 

I.  '  An  external  call  by  the  ministry  of  the  word,  inviting  all 
that  hear  it  to  turn  from  their  sins,  and  come  unto  Christ.'  Which 
call  some  obey,  others  refuse.  Of  which  call  our  Saviour  spake, 
Mat.  xx.  16.  '  Many  are  called,  but  few  are  chosen.'  This  ex- 
ternal call  is  not  always  effectual  to  salvation,  yet,  it  is  sufficient 
to  leave  men  without  excuse. 

II.  '  An  internal  call,'  when  the  holy  Spirit  accompanying  the 
outward  ministry  of  the  word,  doth  by  his  powerful  operation, 
effectually  bring  the  heart  to  Christ. 

This  effectual  calling,  (which  is  the  same  thing  with  regenera- 


443  The  Principles  of  the  Christian  Religion* 

tion,  conversion,  and  repentance,  though  expressed  in  a  different 
notion)  I  shall  clear  unto  you,  by  shewing  you  the  several  works 
of  the  Spirit,  by  which  he  brings  it  about ;  as, 

1.  '  By  convincing  us  of  our  sin  and  misery,'  John  xvi.  8.  that 
is,  by  making  men  know  themselves  sinful  and  miserable  crea- 
tures ;  and  in  a  deep  sense  of  it  to  cry  out,  '  Oh,  I  am  undone, 
being  a  sinful  lost  soul  !  woe  is  me,  how  shall  I  escape  the  dam- 
nation of  hell  V 

2.  '  The  Spirit  of  God  having  convinced  us  of  our  sin  and  mi- 
sery, enlightens  our  minds  in  the  knowledge  of  Jesus  Christ  ;1 
what  an  all-sufficient  Saviour  he  is,  able  to  save  to  the  utmost  from 
all  our  sins  and  fears  ;  and  how  willing  and  ready  he  is  to  receive 
and  embrace  all  those  who  sincerely  come  unto  him. 

3.  '  The  Spirit  of  God  having  enlightened  our  minds  in  the 
knowledge  of  Christ,  reneweth  our  wills  ;'  that  is,  worketh  such 
a  gracious  change  upon  them,  whereby  we  become  pliable  to, 
and  resolved  for,  obedience  to  the  will  of  God  ;  Psalm  ex.  3. 

4.  '  The  Spirit  of  God  having  thus  renewed  our  wills,  and 
thereby  enabled  us,  he  persuades  us  to  embrace  Jesus  Christ,  as 
our  only  Saviour  and  Redeemer ;'  that  is,  by  his  most  weighty  ar- 
guments, his  importunate  invitations,  and  beseechings,  he  draws 
our  consent  to  Jesus  Christ ;  the  fruit  and  issue  of  all  which  is, 
our  coming  in,  and  accepting  of,  and  adventuring  upon  our  offer- 
ed Redeemer. 

Afplic.\.  Use.  Of  Examination.  By  what  hath  been  said,  put 
thyself  upon  trial,  whether  thou  be  effectually  called  or -not. 

1.  '  Hast  thou  been  convinced  of  sin  V  Hath  the  Spirit  of  the 
Lord  made  thee  to  know  thyself  a  sinner,  a  vile  sinner,  a  lost  and 
undone  sinner  ;  so  that  thou  hast  received  the  sentence  of  death 
in  thyself,  and  made  thee  cry  out,  '  O  wretched  man  that  I  am, 
who  shall  deliver  me  V  Art  thou,  or  hast  thou  ever  been  such  a 
convinced  sinner  1 

2.  '  Art  thou  enlightened  with  the  knowledge  of  Christ  V  When 
thou  hast  been  convinced  of  sin,  wert  thou  also  convinced  of  right- 
eousness ;  that  is,  that  there  is  in  Christ  the  righteous,  a  right- 
eousness, for  sinners,  that  is  sufficient  to  save  sinners  ;  that  is  free 
for  all  sinners  to  come  in,  and  lay  hold  upon,  and  for  thee  in  par- 
ticular ? 

3.  '  How  standeth  it  with  thy  will  V  Art  thou  willing  to  come 
to  Christ,  whose  arms  and  heart  are  open  to  receive  all  coming 
sinners  ?  Once  thou  hadst  no  mind  to  Christ,  thou  hadst  more 
mind  to  thy  sins,  to  thy  pleasures,  and  companions,  than  to  Christ. 
Time  was,  when  thou  wouldst  not  come  unto  him,  that  thou 
mightest  have  life.  But,  hath  the  Lord  now,  by  the  power  of  his 
Spirit,  renewed,  and  graciously  changed  thy  will,  so  that  thou 
canst  say,  '  I  am  willing,  I  am  resolved  for  Christ,  I  am  resolved 
to  trust  upon  him  as  civ  Righteousness,  to  take  him  for  my  Lord 


The  Principles  of  the  Christian  Religion,  449 

%nd  King,  to  give  up  myself  to  him  for  his  disciple  ?'  If  this  be 
thy  heart  and  will,  be  of  good  comfort,  thou  art  one  of  the  called 
of  the  Lord. 

2.  Use  of  Exhortation.  Of  this  Use,  there  shall  be  these  two 
branches ; 

1.  'If  thou  doubtest  thou  art  not  thus  wrought  upon,  nor 
brought  into  Christ,  consider  what  is  thy  present  purpose.1 

Art  thou  resolved  still  to  slight  the  gracious  calls  and  invita* 
tions  of  Christ  ?  or  now  to  close  with  them,  and  accept  of  an  of- 
fered Christ  ?  Art  thou  willing  this  present  day  to  forsake  thy 
sinful  courses  ?  to  give  a  bill  of  divorce  to  all  thy  former  lovers  ? 
and  to  take  Christ  for  thy  Lord  and  Husband,  and  to  devote,  and 
give  up  thyself  to  him  ?  Oh !  how  happy  would  it  be  for  thee,  if 
this  very  day  it  might  be  done. 

2i  '  If  thou  findest  that  thou  art  indeed  one  of  the  called  of 
God,'  be  exhorted  '  To  walk  worthy  of  the  vocation  wherewith 
you  are  called.1     To  that  end, 

1.  Walk  humbly.  2.  Walk  thankfully.  3.  Be  faithful  in  eve* 
ry  good  work.     4.  Be  watchful  against  every  evil  work. 

Do  nothing  unworthy  that  worthy  name  by  which  thou  art  now 
called,  and  abound  in  every  good  thing,  wherein  thou  mayest  walk 
worthy  the  Lord  unto  all  pleasing  :  Col.  i.  10. 

33.  Q.  What  privileges  do  accompany  such  as  are  effectually 
called  ? 

A.  The  privileges  which  accompany  our  effectual  calling,  are, 
Justification,  Adoption,  and  Sanctification. 

34.  Q.  What  is  Justification  ? 

A.  Justification  is  an  act  of  God's  free  grace  ;  whereby  he  par- 
doneth  our  sins  ;  and  accepteth  us  as  righteous  in  his  sight,  upon 
the  account  of  Christ's  righteousnesSj  and  satisfaction  received 
and  applied  by  faith. 

In  the  answer  \  there  are  these  things  observed, 
L  i  The  efficient  cause,1  or  author  of  justification,  who  is  God 
alone  ;  Rom.  viii.  33.  '  Who  shall  lay  any.  thing  to  the  charge  of 
God's  elect  ?  It  is  God  that  justifieth.' 

II.  '  The  moving  cause,'  which  is  no  other  but  the  free  grace 
of  God  ;  Rom.  iii.  24.  '  Being  justified  freely  by  his  grace.' 

Obj.  If  our  justification  be  only  from  free  grace  ;  how  is  it  said 
to  be  for  the  righteousness  of  Christ  ? 

Ans.  In  respect  of  us,  or  any  thing  done  by  us,  it  is  free  grace. 

2.  It  was  the  free  grace  of  God  which  moved  him  to  find  us  out. 
a  Redeemer,  and  to  accept  of  his  righteousness  for  ours. 

III.  '  The  matter  or  material  cause  of  our  justification  is  the  righ- 
teousness of  Christ :'  that  is,  His  whole  obedience,  both  active. 
and  passive.  His  active  obedience,  which  consisted  in  submitting 
himself  to  the  law  of  God,  and  fulfilling  the  same.  And  his  pas- 
sive obedience,  which  compriseth  under  it  all  his  sufferings,  even 

57 


450  The  Principles  of  the  Christian  Religion* 

from  his  birth  to  his  death.  This  is  the  righteousness  whereby  ar 
believer  is  justified"  before  God,  received  into  his  grace  and  fa- 
vour, and  hath  a  title  given  him  unto  the  heavenly  inheritance. 

We  are  not  justified  by  any  works  of  our  own,  either  done  be- 
fore our  believing  in  Jesus  Christ ;  for  no  man  in  an  unregenerate 
estate,  can  do  any  works  truly  good  and  pleasing  unto  God  ;  or 
done  after  grace  received,  and  faith  wrought  in  us  ;  for  all  such 
works  are  imperfect,  being,  accompanied  with  manifold  weak- 
nesses, and  infirmities.  In  which  respect,  they  are  so  far  from  be- 
ing matter  of  justification  unto  us,  that  they  deserve  rather  to  be 
matter  of  condemnation- 

IV.  '  The  instrumental  cause,  or  recipient  instrument  of  our 
justification,  is  a  true  and  lively  faith  ;'  I  mean,  such  a  faith  as  is 
followed  by  obedience  and  productive  of  it ;  which  is  the  spiritual 
hand  whereby  we  receive  and  lay  hold  upon  Christ,  with  all  the 
benefits  both  of  his  active  and  passive  obedience ;  whereupon  we 
are  said,  Rom.  iii.  28.  To  be  justified  by  faith,  which  is  called^ 
Our  receiving  Christ;  John  i.  12. 

V.  'The  parts  of  our  justification  are  two.' 

1.  '  The  pardon  of  all  our  sins.' 

2.  4  Our  acceptation  as  righteous  in  the  sight  of  God,  upon  the 
account  of  Christ's  righteousness  and  satisfaction.' 

Behold  the  wonderful  love  of  God  to  believers,  evidenced  in 
these  two  instances  : 

First,  That  which  is  our  own,  namely,  our  sins,  because  they 
make  us  miserable ;  he  taketh  from  us,  and  layeth  on  his  own  Son? 
''who  was  made  sin  for  us  ;'  as  2  Cor.  vi.  21. 

Secondly,  That  which  is  none  of  our  own,  namely,  Christ's 
righteousness,  because  without  it  we  cannot  be  happy,  he  accounts 
ours,  and  accepts  for  us,  as  if  it  were  our  own  \  which  I  conceive 
to  be  the  proper  import  of  the  phrase,  '  of  imputing  Christ's  righ- 
teousness unto  us  :'  whereby  I' suppose  is  meant,  '  That  God  doth 
reckon  the  righteousness  of  Christ  unto  believers,  as  if  it  were  their 
own.'  He  doth  account  to  them  Christ's  sufferings  and  satisfaction, 
and  makes  them  partakers  of  the  virtue  of  it,  as  if  themselves  had 
suffered  and  satisfied. 

Appl;  '  Though  we  are  not  justified  by  any  works  of  our  own, 
but  only  on  the  account  of  the  perfect  righteousness  and  full  satis- 
faction of  Christ,  yet,  without  our  own  inherent  righteousness,  we 
can  have  no  evidence  of  our  justification,  nor  well-grounded  hope 
of  salvation:  for  without  holiness  no  man  shall  see  the  Lord,'  Heb. 
xii.  14.  None  can  be  vessels  of  glory,  but  such  as  are  first  seasoned 
with  grace,  1  Cor.  vi.  9.  Know  ye  not,  saith  the  Apostle,  that  the 
unrighteous  shall  not- inherit  the  kingdom  of  God.  Be  not  therefore 
deceived  :'  as  if  he  had  said,  It  is  a  certain  truth,  that  such  as  live 
irnpenitently  in  the  wilful  practice  of  any  known  sin,  or  in  the  wil- 
ful neglect  of  any  known  duty,  though  they  may  flatter  themselves 


Whe  Principles  of  the  Christian  Religion?  45^ 

with  an  hope  of  salvation,  yet  will  fall  short  of  it.    So  that,  how- 
ever we  exclude  works  from  the  act  of  justifying,  yet  we'necessa- 
rily  enquire  them  in  the  person  justified.     Whilst  we  disclaim  a 
righteousness  of  works,  establish  the  works  of  righteousness. 
Two  things  Christians  should  resolve  upon. 

1.  To  abound  in  the  works  of  holiness,  as  they  would  have 
-done,  if  those  must  have  been  their  righteousness. 

2.  Yet  to  rest  as  wholly  on  the  righteousness  of  Christ,  as  if  they 
have  never  done  good  works  in  their  lives* 

35.  Q.  What  is  Adoption  ? 

A.  Adoption  is  an  act  of  God's  free  grace,  whereby  we  are 
not  only  accounted,  but  taken  into  the  number,  and  invested  with 
all  the  privileges  of  the  children  of  God. 

Expl.  In  this  answer  is  set  forth, 

I.  '  The  author  of  our  adoption  ;'  namely,  '  God  the  Father  of 
our  Lord  Jesus  Christ ;'  who  is  pleased  in  and  for  his  Son  Jesus 
Christ,  to  make  all  those  that  are  justified,  partakers  of  the  grace 
of  adoption. 

II.  '  The  moving  cause  of  it,'  which  is  the  free  grace  of  God, 
or  the  good  pleasure  of  his  will ;  As  the  apostle  expresseth,  Eph. 
£.  5.  This,  and  this  alone,  was  that  which  moved  God  to  send 
Christ  out  of  his  own  bosom,  to  take  our  nature  upon  him,  that 
so  he  might  become  a  Son  of  man,  thereby  to  make  us  sons  of  God. 

III.  '  The  nature  of  this  adoption:'  which  consisteth  in  tw@ 
branches : 

1.  'In  taking  us  into  the  number,  and  giving  us  the  relation  of 
the  children  of  God,  who  are  by  nature  children  of  wrath.'  O, 
what  a  strange  change  is  hereby  made  !  whereas  before  we  were 
the  children  of  the  devil,  now  we  are  the  children  of  God. 

2,  '  God's  adopting  consists  in  giving  us  a  right  to  all  the  pri- 
vileges of  his  children.'  As  God  will  not  be  put  off  with  the  bare 
title  of  Father,  so  neither  will  he  put  us  off  with  the  bare  title  of 
his  children.  The  children  of  God  are  privileged  persons  :  They 
,are  the  children  of  his  care,  the  children  of  his  love  and  delight ; 
they  have  the  freedom  of  children,  the  protection  of  children,  and 
every  one  of  them  a  child's  portion. 

Appl.   1.  Learn  the  duty  of  children  s 

First.  '  Disgrace  not  your  high  privilege  by  a  vain  and  vile  con- 
versation.' It  is  very  unworthy  the  child  of  a  prince  to  go  in  rags 
and  tatters,  to  be  a  companion  with  rogues  and  beggars.  Surely 
a  sinful,  sensual  life  is  as  unworthy,  and  much  more  unworthy  a 
child  of  God.  O  you  that  are  the  children  of  the  Most  High,  live 
more  noble  and  honourable  lives.  Be  humble,  but  be  not  base  ; 
walk  worthy  the  Lord  to  all  pleasing. 

Secondly,  '  Give  God  the  honour  of  your  Father,  Mai.  i.  §* 
Honour  your  Father.' 

lo  '  By  loviqg  God  as  your  Father.' 


452  The  Principles  of  the  Christian  Religion, 

2.  '  By  obeying  him  as  your  Father.' 

3.  '  By  trusting  upon  Him.' 

4.  '  By  submitting  to  his  correction.' 

5.  '  By  committing  yourselves  to  his  protection.* 

6.  '  By  being  content  with  his  provision.' 
36.  Q.  What  is  sanctification  ? 

A.  Sanctification  is  a  work  of  God's  free  grace,  whereby  we 
are  renewed  throughout  according  to  the  image  of  God,  in  holi- 
ness pmd  righteousness ;  '  and  are  enabled  to  die  to  sin,  and  to  live 
unto  righteousness.' 

Expl.  In  this  answer  there  are  six  things  chiefly  to  be  explained. 

I.  '  The  principal  Author  of  our  sanctification,  is  God.'  As  he 
alone  justifieth  us,  freeing  us  from  the  guilt  and  punishment  of  sin, 
so  he  only  sanctifieth  us  ;  delivering  us  from  the  power  and  domi- 
nion of  sin. 

II.  '  The  moving  cause  of  our  sanctification  is,  the  free  grace 
of  God.'  It  is  free  grace  that  makes  difference  between  a  saint 
and  a  sinner. 

III.  '  The  manner  how  we  are  sanctified;'  namely,  'By  the 
Spirit  renewing  us.'  For  the  better  understanding  whereof,  we 
are  to  know,  that  upon  our  closing  with  Jesus  Christ  by  faith,  we 
are  united  unto  him,  and  so  made  members  of  his  mystical  body  ; 
whereupon  wTe  do  participate  both  of  his  death  and  resurrection. 
By  virtue  of  his  death,  our  sins  are  mortified,  and  our  corruptions 
crucified  together  with  him.  And  by  virtue  of  his  resurrection, 
there  is  a  quickening  power  derived  unto  us,  whereby  we  are  re- 
vived and  raised  up  from  the  death  of  sin,  to  holiness  and  newness 
of  life  ;  and  so  we  become  new  men,  renewed  by  the  Spirit  of 
God. 

IV.  '  The  extent  of  our  renovation,'  how  far  we  are  renewed ; 
which  is  through  the  wrhole  man,  through  all  the  faculties  of  the 
soul,  and  members  of  the  body.'  In  our  outward  conversation  we 
walk  Antipodes  to  our  former  course  of  life :  there  is  now  a  Spirit 
of  holiness  working  within,  and  breathing  without  in  sanctified  dis- 
courses and  ways. 

But  though  we  are  renewed  in  the  whole  man,  yet  are  we  not 
wholly  renewed  ;  sanctification,  as  to  its  degrees,  begins  low,  but 
rises  higher  and  higher  daily.  Though  we  are  renewed  throughout 
in  all  parts,  yet  in  this  life  we  are  renewed  but  in  part  and  imper- 
fectly, till  hereafter;  '  When  that  which  is  perfect  is  come,  then 
that  which  is  in  part  shall  be  done  away,'  1  Cor.  xiii.  10. 

V.  '  The  pattern  after  which  we  are  renewed,  is  the  image  of 
God;'  in  which  man  was  at  first  created,  being  then  endowed  with 
true  knowledge,  holiness  and  righteousness  ',  which  image  was  fear- 
fully defaced  by  the  fall  of  our  first  parents  :  but  in  our  sanctifica- 
tion is  in  some  measure  renewed  by  the  Holy  Ghost ;  Tit.  iii.  5. 


The  Principles  of  the  Christian  Religion.  453 

VT.  The  exercise  of  sanctification,  or  the  parts  wherein  it  con- 
sisted. 

First,  '  In  dying  unto  sin/  Then  we  die  unto  sin,  when  the 
power  of  our  corruption  is  weakened  and  subdued  in  us  more  and 
more.  Sin  is  not  utterly  destroyed,  so  long  as  we  live  in  these 
earthly  tabernacles  ;  yet  it  is  in  believers  mortally  wounded,  so  as 
it  loses  its  vigour,  power,  strength,  and  languishes  more  and  more. 

Secondly,  '  In  living  unto  righteousness,  or  in  rising  from  the 
death  of  sin,  to  holiness,  and  newness  of  life.'  So  soon  as  a  Chris- 
tian is  ingrafted  into  Christ  by  a  true  and  lively  faith,  and  so 
united  unto  him,  he  receiveth  virtue  from  Christ,  both  to  mortify 
the  power  of  his  lust,  and  to  quicken  his  dead  soul;  raising  him 
from  the  death  of  sin,  to  the  life  of  grace,  which  consisteth  in  the 
practice  of  true  holiness  and  righteousness. 

Appl.  The  use  that  I  shall  make  of  this,  shall  be  to  press  you  to 
those  two  great  duties,  which  are  the  parts  of  sanctification; 
namely,  mortification  and  vivification. 

1.  '  Mortify  your  sin.'  He  that  is  the  most  mortified  Christian, 
is  the  most  sanctified  Christian.  But  how  shall  we  mortify  sin  ? 
I  answer, 

1 . '  Break  offyour  league  with  sin.'  He  that  ceaseth  to  be  friends 
with  sin,  though  he  hath  pride  and  covetousness,  and  other  lusts 
still  within  him,  and  working  and  warring  in  his  members,  yet  he 
is  no  friend  to  any  of  them.  He  that  takes  every  lust  for  an  enemy, 
and  is  an  enemy  against  it,  that  groans  under  it,  and  feels  it  as  a 
thorn  and  a  briar,  as  his  wound  or  disease,  and  can  have  no  rest 
in  his  spirit,  till  it  be  subdued  ;  this  poor  soul  hath  gotten  some- 
thing towards  the  mortification  of  his  sin.  Would  you  have  sin 
die  ?  then  become  its  mortal  enemy. 

2.  '  Cut  down  the  main  branches  of  sin  ;'  those  special  particu- 
lar lusts  that  you  are  most  troubled  with.  Mark  what  special  lusts 
they  be  that  prevail  most  over  thee,  as  pride,  or  covetousness,  or 
envy,  &c.  and  let  thy  hand  be  chiefly  against  these. 

3.  k  Shake  off  all  thy  evil  fruits.'  Cease  from  the  practice  of 
sin.  The  ceasing  from  the  acts  of  sin  will  by  degrees  deaden  its 
evil  habits.  Do  not  say,  it  is  vain  for  me  to  think  of  mending  my 
practice,  till  God  mend  my  heart.  Live  a  better  life,  and  that 
will  help  towards  the  getting  you  a  better  heart.  Wilt  thou  go 
on  in  thy  drunkenness,  or  lying  and  swearing,  or  thy  covetous 
practices,  till  thine  heart  be  changed  ?  "When  dost  thou  ever  think 
thine  heart  will  be  changed,  if  thou  wilt  not  change  thy  way  ? 

'  Look  forth  into  thy  life,'  and  see  what  evil  practices  thou  canst 
find.  '  Look  into  thy  dealings  with  men,'  and  sec  what  unrigh- 
teousness, or  unmercifulness,  or  unfaithfulness  thou  canst  find 
there.  '  Look  into  thy  dealing  with  God  ;'  look  into  thy  praying, 
and  hearing,  and  all  thy  holy  duties,  and  see  what  formality,  what 
hypocrisy  thou  canst  find  in  them.     '  Look  to  thine  eyes,  thy 


454  The  Principles  of  the  Christian  Religion, 

tongue,  thine  ears,  and  all  thy  members  ;'  and  consider  the  seve- 
ral evils  of  them.  And  whatever  evils  thou  findest  thyself  guilty 
of,  away  with  them,  allow  not  thyself  once  more  in  any  of  thine 
evil  doings.  Say  to  all  thine  iniquities,  root  and  branch,  I  must 
t  id  me  of  you  all.     This  is  the  way  to  mortification. 

11.  For  the  other  part  of  sanctification,  namely,  vivification  ;  be 
exhorted  to  live  unto  righteousness,  cease  from  a  sinful,  and  give 
yourselves  to  an  holy  life.  Both  are  joined  together,  Isa.  i.  16, 
17.  '  Cease  to  do  evil,  learn  to  do  well ;'  2  Cor.  vii.  1 .  '  Let  us 
cleanse  ourselves  from  all  filthiness  both  of  flesh  and  spirit ;  per- 
fecting holiness  in  the  fear  of  God.'  It  will  not  suffice  you,  that 
you  be  not  vicious,  you  must  be  holy  in  all  manner  of  conversa- 
tion. Do  not  only  put  an  end  to  a  loose  and  lewd  life,  but  fall 
upon  the  practice  of  an  holy  and  godly  life.  Live  a  life  of  faith, 
a  life  of  love,  a  life  of  holy  fear.  Live  an  humble,  meek,  patient, 
self-denying,  heavenly,  fruitful  life.  This  is  to  be  sanctified 
throughout,  and  '  this  is  the  will  of  God,  even  your  (total)  sanc- 
tification,' 1  Thess.  iv.  3. 

37.  Q.  What  are  the  blessings  which  usually  accompany  God's 
justified,  adopted,  and  sanctified  ones  ? 

A.  Peace  of  conscience,  joy  in  the  Holy  Ghost,  and  increase 
of  grace, 

Expi.  Here  are  in  this  answer  the  riches  of  the  saints,  whicjj 
belong  unto  them,  even  in  this  state  of  their  poverty  and  imper- 
fection in  this  life ;  expressed  in  three  particulars : 

I.  'Peace  of  conscience,  Rom.  v.  1.  Being  justified  by  faith, 
*ve  have  peace  with  God  :'  And  walking  uprightly  according  to 
die  truth  of  the  gospel,  we  have  peace  of  conscience  ;  2  Cor.  i.  12* 

That  we  may  have  sound  peace  of  conscience,  our  conscience 
must  be, 

I.  'A  purged  conscience,'  purged  with  the  blood  of  Christ. 

12.  '  A  tender  conscience,'  that  is  startled  at  the  smallest  sin,  and 
.at  the  neglect  of  the  smallest  duty.  A  looee  conscience  may 
speak  peace,  but  it  is  no  sound  peace. 

3.  '  A  clear  conscience,'  a  conscience  without  guile  and  without 
guilt  of  any  allowed  unrepented  sin. 

Is.  lvii.  21. '  There  is  no  peace,  saith  God,  to  the  wicked.'  They 
may  seem  to  others,  and  to  themselves  to  have  peace  ;  but  it  is  a 
false  and  feigned  peace,  and  no  true  peace.  As  Jehu  said  to  Je- 
horam,  2  Kings  is.  22.  '  What  peace  so  long  as  the  whoredoms 
of  thy  mother  Jezebel  and  her  witchcrafts  are  so  many  V  So  God 
will  say  to  the  wicked, '  What  peace  so  long  as  you  allow  your- 
selves in  your  iniquities  V  God  will  speak  no  peace  to  such.  And 
if  conscience  says,  77  is  peace  ;  and  God  says,  It  is  no  peace  ;  such 
peace  of  conscience  is  worse  than  horror  of  conscience. 

II.  '  Joy  in  the  Holy  Ghost,'  is  another  blessing  which  usually 


The  Principles  of  the  Christian  Religion.  455 

accompanieth  God's  justified,  adopted  and  sanctified  ones,  and  is 
proper  to  them  alone. 

That  prayer  of  the  Apostle,  Rom.  xv.  13.  belongs  only  to 
them ;  ;  The  God  of  hope  fill  you  with  all  joy  and  peace  in  be- 
lieving.' 

I  know  it  is  the  conceit  of  worldly,  carnal  men,  that  there  is  no 
joy  to  be  found  in  the  ways  of  godliness  :  whereas  in  truth  it  i& 
clean  contrary :  there  is  no  true  joy  to  be  found  out  of  the  ways 
of  godliness  t  and  no  man  can  experience  any  solid  joy  until  he 
be  sincerely  religious. 

And  whereas,  some  are  ready  to  object  and  say,  That  none 
live  such  sad  and  uncomfortable  lives  as  professors  of  religion* 
To  such  I  answer :  It  is  not  their  religion  and  godliness  that  makes 
them  so  sad,  but  rather  their  apprehension  of  the  small  measure 
thereof:  because  they  are  not  so  holy  as  they  should  be,  and  de» 
sire  to  be. 

III.  '  Increase  of  grace  is  another  blessing.'  As  it  is  the  duty 
©f  every  believer,  so  it  is  his  property  and  practice  to  grow  and 
increase  in  grace.  For  true  grace  is  of  a  growing  nature,  and  in» 
creaseth  from  very  small  beginnings  to  a  great  height :  The  rea- 
son thereof,  is,  because  grace  is  not  perfect  at  the  first,  and  there- 
fore, there  must  be  a  growing,  till  we  come  to  the  highest  pitchy 
And  truly,  grace  is  of  so  sweet  and  desirable  a  nature,  that  he 
who  hath  once  tasted  of  the  sweetndss  of  it,  cannot  but  desire 
more.  '  And  blessed  are  they  that  hunger  and  thirst  after  more 
righteousness,  for  they  shall  be  filled  :'  Matth.  v.  6. 

Many,  I  know,  are  apt  to  complain,  that  they  do  not  grow  m 
grace,  but  rather  stand  at  a  stay,  if  not  go  backward.  Take  heed 
it  be  not  so  indeed  with  thee,  for  that  is  very  sad  :  But  take  notice, 

1 ..  '  That  a  man  may  grow  in  grace,  though  he  discern  it  not,' 
because  this  spiritual  growth  in  the  most  is  by  insensible  degrees.- 

2..  '  Christians  are  not  always  competent  judges  of  their  own. 
estate  and  growth  in  grace.'  Sometimes  they  think  better  of  them- 
selves than  in  truth  they  are.  At  other  times,  as  in  times  of  temp- 
tation and  spiritual  desertion,  they  conclude  worse  of  themselves 
than  indeed  their  case  deserveth  ;  which  corneth  to  pass  partly, 
4  Through  their  spiritual  poverty  -,'  which  maketh  them  to  under- 
value that  good  which  is  in  them,  and  thereupon  to  take  up  low 
and  mean  thoughts  of  themselves. 

And  partly, '  through  their  earnest  eager  desire  after  a  greater 
measure  of  grace,'  which  keeps  them  from  discerning  their  growth." 
therein..  As  the  eager  desire  of  some  men  after  riches  makes  then* 
think  themselves  poor,  so  the  vehement  longings  of  some  christians 
after  a  greater  measure  of  grace  makes  them  to  conclude,  that  they 
rather  stand  at  a  stay,  than  make  any  progress  therein." 

JLpph  1.  '  Count  not  upon  the  possession  of  these  choice  bles- 
sings, without  thy  faithfulness   in  thy  duty,  and  watchfulness 


456  The  Principles  of  the  Christian  Religion. 

against  sin  :'  There  can  be  no  securing  thy  peace  and  joy,  bu§ 
upon  thy  faithfulness  in  the  covenant  of  thy  God.  If  that  grace 
thou  hast,  do  not  hold  thee  close  to  the  practice  of  godliness,  it  is 
a  sign  it  is  not  that  grace,  that  true  grace  which  will  yield  thee 
peace  and  joy;  Acts  ix.  31.  It  is  said  of  the  primitive  saints, 
'  That  they  walked  in  the  fear  of  the  Lord,  and  in  the  comfort  of 
the  Holy  Ghost ;'  because  they  walked  in  the  fear  of  the  Lord, 
therefore  they  found  comfort,  peace  and  joy.  And  certainly,  one 
special  reason  why  so  many  christians  complain  of  the  want  of 
comfort,  is  their  careless  walking,  and  loose  conversation. 

2.  '  Use  of  direction  :'  What  a  christian  should  do,  when  he 
cannot  feel  and  find  in  himself  those  blessings  of  peace  with  God, 
and  joy  in  the  Holy  Ghost,  flowing  from  his  justification. 

1 .  '  Examine  whether  thou  art  not  guilty  of  some  heinous  sin,' 
for  Avhich  thou  hast  not  yet  been  thoroughly  humbled. 

2.  '  Examine  whether  thou  art  not  more  careless  and  remiss  in 
the  exercise  of  religion  than  formerly.1 

3.  '  Bewail  this  thy  present  state  :'  take  up  a  lamentation,  and 
say,  '  Woe  and  alas,  how  sad  is  my  condition,  sitting  in  darkness, 
and  having  no  light,  no  spark  of  comfort,  no  assurance  of  God's 
love  to  me  !'  Thus  make  thy  closet  a  place  of  mourning  :  and 
know,  that  the  mourning  of  thy  soul  will  cause  the  yearning  of 
God's  bowels  towards  thee  :  so  that  he  will  not  long  withhold 
comfort  from  thee. 

4.  '  Be  not  always  poring  upon  thy  sins  and  spiritual  wants  ;' 
but  as  Avith  one  eye  thou  lookest  upon  thy  sins,  with  the  other 
eye  look  up  unto  Jesus  Christ :  consider  his  perfect  righteous- 
ness, and  all-sufficient  sacrifice,  whereby  he  is  able  to  save  to  the 
utmost  from  all  their  sins.  The  truth  is,  one  special  reason  Avhy 
so  many  christians  walk  so  uncomfortably,  are  so  full  of  fears  and 
doubts  concerning  their  spiritual  estate  and  future  happiness,  is 
their  too  much  poring  upon  their  sins  and  spiritual  Avants,  and 
seldom  eying  of  Christ.  It  is  true  there  is  a  fault  mostly  on  the 
other  hand  ;  Ave  ordinarily  look  too  little,  rather  than  too  much,  on 
our  sins  ;  but  yet  must  Ave  not  so  pore  upon  them,  as  thereby  be 
kept  from  looking  up  unto  Christ :  for  such  a  sight  of  sin  must- 
needs  be  sinful. 

38.  Q.  WThat  are  the  things  required  on  our  part  for  the  ob- 
taining eternal  life  and  sanation  ? 

A.  The  things  required  on  our  part  for  the  obtaining,  eternal 
life  and  salvation,  are  faith  in  Christ,  repentance  unto  life,  with  a 
conscionable  use  of  God's  ordinances. 

39.  Q.  What  is  faith  in  Christ  ? 

A.  Faith  in  Christ  is  a  saving  grace,  whereby  we  receive  Christ 
in  all  his  offices,  as  our  priest,  prophet  and  king,  and  rest  upon 
him  alone  for  salvation. 

Expl.  In  this  answer  faith  is  set  forth;. 


The  Principles  of  the  Christian  Religion.  4.57 

1.  By  the  general  nature  of  it,  It  is  a  saving  grac&. 

2.  By  the  object  of  it.  which  is  Christ. 

3.  By  the  acts,  which  are  two  ; 

1 .  '  A  receiving  of  Christ,'  which  is  amplified  by  the  manner., 
how  Christ  is  to  be  received  ;  namely,  '  In  all  his  offices*' 

2.  '  A  resting  upon  him  alone  for  salvation.' 

I.  For  the  general  nature  of  faith,  it  is  expressed  in  these 
words,  Faith  is  a  saving  grace. 

II.  The  object  of  saving  faith  is  here  said  to  be  Christ,  who  in- 
deed is  the  most  immediate  and  principal  object  thereof;  it  being 
the  proper  work  of  faith  to  apprehend  and  apply  Christ  and  his 
merits  :   whereupon  it  is  commonly  called,  Faith  in  Christ. 

III.  In  the  next  place,  followeth  the  'acts  of  saving  faith.' 
The  first  whereof  is,  'To  receive  Jesus  Christ,1  which  is  the 

same  as  to  lay  hold  on  Christ,  or  to  embrace  him  :  which  words 
imply  one  and  the  same  thing. 

But  receiving  Christ  is  the  very  expression  of  the  Holy  Ghost, 
John  i.  12.  'As  many  as  receive  him,  to  them  gave  he  power  to 
become  the  sons  of  God,  even  to  them,  that  believe.'  The  latter 
clause  of  believing  is  added  as  an  explication  of  the  former  clause 
of  receiving  Christ,  to  shew  what  is  meant  by  receiving  Christ  ; 
namely,  a  believing  on  him  :  which  two  are  very  fitly  joined  to- 
gether. Believing  is  added  to  receiving,  to  shew  what  is  meant 
by  receiving  Christ :  and  receiving  is  joined  with  believing,  to  shew 
what  kind  of  faith  it  is  whereby  Christ  becomes  our's  :  it  is  such 
a  faith  whereby  we  accept  of,  and  receive  Christ,  with  the  bene- 
fits of  his  death  and  passion. 

This  act  of  faith  is  amplified,  '  by  the  manner  how  Christ  is  to 
be  received,  namely,  '  In  all  his  offices,  as  Priest,  Prophet,  and 
King ;'  and  so  he  must  be  received  by  us,  not  only  as  our  Priest, 
to  satisfy  for  us,  and  make  intercession  for  us  ;  but  likewise  as  our 
Prophet,  to  be  taught  and  instructed  by  him  ;  yea,  and  as  our 
King,  to  be  ruled  and  governed  by  him.  We  must  be  as  willing 
to  cast  ourselves  at  the  feet  of  Christ,  in  subjection  to  him  ;  as  into 
the  arms  of  Christ,  for  salvation  from  him. 

V.  '  The  second  act  of  faith  is,  to  rest  upon  Christ  for  salvation.' 
This  act  of  faith,  '  in  resting  upon  Christ,'  we  find  expressed  in 
the  scripture  by  sundry  phrases ;  as  by  trusting  in  God,  Job  xiii. 
15.  and  trusting  in  Christ,  Elph.  i.  12.  By  relying  on  God,  2  Chron. 
xvi.  8.  As  also  leaning  on  Christ,  Cant.  viii.  5.  All  these  phrases- 
are  Synonymous,  expressing  the  same  thing  in  divers  words.- 

In  the  last  place  it  followeth,  '  our  resting  upon  Christ  alone, 
for  salvation.'  Not  upon  any  other  person  or  thing,  either  besides 
Christ,  or  together  with  Christ,  but  upon  him  alone. 

Appl.  1.  '  Mistake  not  the  nature  of  faith  :'  Some  take  it  to  be 
nothing  else  but  a  believing,  or  confident  persuasion,  that  they 
shall  be  saved  bv  Christ ;  but  this  is  not  true  faith :  for  first, 

53 


4515  The  Principles  of  the  Christian  Religion', 

1  There  may  be  such  a  persuasion  where  there  is  no  faith.y  How 
many  ignorant  miserable  souls  are  there,  who  are  confident  Christ 
died  for  them,  and  they  shall  be  saved  through  him  ;  who  yet 
know  not  the  Lord !  Secondly,  '  There  may  be  true  faith,  where 
there  wants-  this  persuasion.'  Many  a  poor  believer,  that  receives 
and  rests  upon  Christ,  is  yet  full  of  fears  that  he  shall  be  damned. 

2.  '  Rest  not  short  of  true  saving  faith.'  Now,  to  help  you  to 
believe,  observe  these  directions. 

I.  '  Consider  the  encouragements  Christ  hath  given  us  to  be- 
lieve in  him,  and  to  come  to  him. 

1 .  '  He  came  down  from  heaven  to  earth,  on  purpose  that  he 
might  save  those  that  come  unto  God  by  him..' 

2.  When  Christ  was  upon  earth,  he  rejected  none  who  came 
unto  him  for  the  cure  of  their  bodily  distempers  :  Though  the  end 
of  his  coming  was  not  so  much  to  cure  mat's  bodies,  as  their  souls. 
How  then  can  we  imagine,  that  he  will  reject  any,  who  come  un- 
to him  for  the  salvation  of  their  souls  ?  Never  did  any  sincerely  go 
unto  Christ,  who  found  not  acceptance  from  him  ;  John  vi.  'He 
that  cometh  unto  me  (saith  Christ)  I  will  in  no  wise  cast  out.' 

3.  '  It  is  the  command  of  God,  that  we  should  believe  in  his 
Son  Jesus  Christ,  1  John  iii.  23.  This  is  his  commandment,  that 
we  should  believe  on  the  name  of  his  Son  Jesus  Christ.'  Now 
the  command  of  God  should  out-weigh  and  prevail  against  all 
other  commands  of  Satan,  or  the  carnal  reasonings  of  our  own 
liearts  ;  it  should  swallow  up  all  discouraging  fears  and  doubts.- 

4.  '  Christ  several  ways  declares  his  willingness  to  receive  all 
poor  sinners,  who  will  go  unto  him,  and  by  faith  cast  themselves 
into  his  arms.' 

First,  '  By  his  many  gracious  invitations  to  all  poor  sinners, 
who  are  but  sensible  of  their  sins,  and  degree,to  partake  of  the  ben- 
efits of  his  redemption  to  come  unto  him  ;T  as  Mat.  xi.  28".  John 
iii.  37. 

Secondly^ '  By  sending  his  ambassadors  to  intreat  and  beseech 
poor  sinners  to  come  in,  and  be  reconciled  to  him  ;  as  2  Cor.  v.  20. 
We  are  ambassadors  for  Christ,  as  though  God  did  beseech  you 
by  us  :'  What  an  expression  of  incomprehensible  free  love  is  this  ! 

5.  '  The  scripture  holdeth  forth  mercy  to  the  worst  sinners  :' 

1.  By  affirming,  '  That  Jesus  Christ  came  to  save  the  chief  of 
sinners  ;'  1  Tim.  i.  15. 

2.:  '  By  recording  '  The  conversion  of  most  heinous  sinners  ;' 
as  of  Manasseh,  Paul,  Mary  Magdalene,  and  of  others  ;  who  tho5' 
their  sins  were  of  a  scarlet  die,  yet  were  they  washed  clean  by 
the  blood  of  Jesus  Christ. 

IT. '  Give  diligent  attention  unto  the  ministry  of  the  word,  which1 
is  the  ordinary  means  ordained  by  God  for  the  working  of  faith- 
in  our  hoarts  ;  Rom.  x.  17.  Faith  cometh  by  hearing. 

III.  '  Being. convinced  that  there  is  no  way  of  salvation  but  on- 


The  Principles  of  the  Christian  Religion*  459 

]y  by  going  out  of  ourselves  unto  Christ,  by  disclaiming  all  our 
own  righteousness,  and  resting  upon  his  perfect  righteousness  ad- 
venture thy  soul  upon  Christ,  cast  thyself,  into  his  arms,'  saying 
with  Job,  chap.  xiii.  15.  '  Though  ye  slay  me,  yet  I  will  put  my 
trust  in  him  ;'  which  is  as  great  a  measure  of  faith,  as  many  sin- 
cere Christians  do  here  attain  unto. 

V.  '  To  these  add  prayer,7  which  is  not  only  a  special  means, 
but  that  which  sanctifieth  all  other  means  ;  making  them  effectual 
to  the  ends,  for  which  we  use  them.  Oh  !  therefore  be  not  want- 
ing to  thyself  therein,  but  ask  and  ask  again,  that  whatsoever  he 
deny  thee,  he  would  vouchsafe  unto  thee  a  true  saving  faith  in 
Jesus  Christ. 

40.  Q.  What  is  true  repentance  ■? 

A.  True  repentance  is  a  saving  grace,  whereby  a  sinner  turnelh 
from  his  sins,  and  returns  to  God  ;  with  full  purpose  of  heart,  and 
sincere  endeavour  to  walk  in  newness  of  life. 

Expl.  In  this  answer  are  contained, 

I.  '  The  general  nature  of  repentance  :'  It  is  a  saving  grace.  It 
is  said  to  be  a  grace,  because  it  is  a  gift  freely  given  of  God, 
wrought  in  us  by  his  holy  Spirit.  And  it  is  a  saving  grace,  because 
it  tends  to  and  ends  in  the  salvation  of  souls. 

JL  The  parts  of  repentance  are  two  : 

1.  *  Aversion  from  sin.  %  Conversion  to  God.  Which  are  expres- 
sed by  those  phrases  of  turning  from  sin,  and  returning  to  God* 
And  indeed,  the  formality  of  repentance  consisteth  in  our  turning 
from  sin,  and  returning  unto  God,  from  whom  we  have  goneastray. 

III.  In  the  next  place,  follow  the  manifestations,  and  real  evi- 
dences of  true  repentance  ;  which  are  two* 

First,  '  A  full  purpose  and  resolution  of  heart  to  obey  the  Lord 
and  not  to  return  to  our  sins,' 

Secondly,  '  A  sincere  endeavour  both  to  turn  from  sin,  and  to 
walk  in  newness  of  life.'  Those  purposes  are  false  and  deceitful, 
which  do  not  bring  forth  suitable  practices ;  namely,  a  serious  en- 
deavour to  execute  and  perform  the  holy  decrees  and  resolutions 
of  our  souls.  A  sincere  penitent  is  a  resolved  person,  and  by  his 
holy  endeavours  bears  witness  to  the  sincerity  of  his  resolutions. 

Before  I  come  to  the  application,  for  the  fuller  clearing  this 
grace  of  repentance,  I  shall  shew  you  the  ordinary  preparatories 
thereunto  ;  which  are  four. 

1 .  Sense  of  sin.  2.  Apprehension  t>f  the  mercy  of  God  in  Christ. 
3.  Grief  for  sin.     A.  Hatred  of  sin. 

1.  '  Sense  of  sin*'  The  Lord  in  preparing  the  heart  of  a  sinner 
for  the  great  work  of  repentence,  doth  make  him  sensible  of  his 
sins,  and  his  miserable  condition  by  reason  of  them. 

Secondly,  '  Another  preparatory  to  true  repentance  is  grief  for 
sin.'  Godly  sorrow,  saith  the  apostle,  worketh  repentance  unto  sal- 
evlion,  not  to  be  relented  o/;  2  Cor.  vii«  10.  Godly  sorrow  is.  when 


460  The  Principles  of  the  Christian  Religion,- 

we  grieve  for  our  sins,  not  so  much  out  of  a  servile  fear  of  punish' 
ment,  from  which  Christ  hath  freed  us  by  his  death  ;  but  because 
we  have  offended  so  good  a  God,  so  bountiful  a  Lord  and  Master. 

This  godly  sorrow  is  not  repentance,  but  works  repentance,  and 
makes  way  for  it.  As  no  woman  is  ordinarily  delivered  of  a  child 
without  some  throes  ;  so,  no  man  is  ordinarily  converted  without 
some  grief  for  his  sins.  Yet  are  not  all  true  penitents  grieved  in  a 
like  measure  ;  some  have  gentle  fits,  and  others  are  more  deeply 
affecied  with  an  apprehension  of  their  sins;  haply  because  they 
have  been  more  gross  and  scandalous  sinners.  Thus  Paul,  having 
been  a  persecutor  of  the  saints  and  people  of  God,  was  more  deep- 
ly humbled  than  the  rest  of  the  apostles  ;  Acts  ix.  9. 

Hence  it  is,  that  such  who  have  had  their  education  under  pious 
parents  or  governors,  and  thereupon  free  from  heinous  sins,  do  not 
usually  feel  those  bitter  throes  in  their  conversion  as  others  have 
felt. 

Let  none  therefore  question  the  truth  of  their  repentance,  be- 
cause they  have  not  been  so  deeply  humbled  as  some  others  :  For 
it  matters  not  how  deeply  thou  hast  been  wounded,  but  how  sound- 
ly thou  art  cured.  The  sufficiency  of  things  is  to  be  judged  by  the 
answerableness  to  their  use  and  end.  If  thy  sorrow  for  sin  hath 
brought  thee  to  God,  it  is  sufficient  to  evidence  itself  to  be  true 
godly  sorrow.  If  God  halh  dealt  more  tenderly  and  gently  with 
thee  than  with  others,  thou  hast  no  cause  to  complain,  but  to  bless 
God  for  his  kindness" to  thee. 

And  whereas  some  question  the  truth  of  their  sorrow  for  sin  for 
want  of  tears  ; 

1.  '  Let  such  know,  that  tears  are  no  certain  rule  whereby  to 
judge  the  truth  of  our  grief;  in  regard  there  may  be  true  grief 
where  there  are  no  tears  :  the  heart  may  bleed,  when  the  eye  can- 
not weep;  and  there  may  be  many  tears,  where  the  heart  is  not 
sensibly  touched. 

2.  '  Some  men's  bodies  are  of  so  dry  a  constitution,  that  they 
are  unapt  to  weep  for  any  thing  ;?  and  then,  no  marvel  that  they 
cannot  weep  for  sin. 

But  if  thou  canst  weep  for  outward  losses  and  crosses,  and  not 
for  thy  sin,  thou  hast  cause  to  complain  more  of  the  hardness  and 
corruption  of  thine  heart,  than  of  the  constitution  of  thy  body. 

If  this  be  thy  case,  then  take  this  advice,  when  thou  findest  thine 
Leart  affected,  and  thine  eyes  dropping  tears  for  some  outward 
loss  or  cross,  then  take  that  time  seriously  to  meditate  of  thy  sins, 
and  turn  the  stream  of  thy  tears  upon  them ;  that  so  they  may  run 
in  the  right  channel. 

Appl.  1 .  Speedily  get  this  grace  of  repentance  ;  which  that  you 
may  obtain, 

1.  '  Set  up  the  duty  of  examination;'  search  into  thine  own 
keartj  call  tc  mind  as  many  of  thy  sins  ajs  possibly  thou  canst ;  t<v 


The  Principles  of  the  Christian  Religion,  461 

gether  with  their  aggravating  circumstances.  This  direction  the 
prophet  David  had  left  upon  record,  with  a  probatum  est :  'I 
thought  on  my  ways,  and  turned  my  feet  unto  thy  testimonies,'' 
Psalm  cxix.  59. 

2.  '  Frequently  attend  unto  the  ministry  of  the  word,'  being  a 
special  mean  appointed  by  God  to  bring  us  to  repentance. 

3.  '  Repentance  being  the  gift  of  God,  be  earnest  with  him  in 
prayer,  that  he  would  bestow  it  upon  thee.'  In  thy  prayers, 

First,  '  Make  an  humble  confession  of  thy  sins  :'  Bewail,  as  thine 
original  corruption,  so  the  manifold  transgressions  of  thy  life.  And 
then,  with  the  Publican,  smite  thy  breast,  and  say,  Lord  be  mer- 
ciful to  me  a  sinner.  And  beg  of  God,  that  he  would  work  in  thee 
that  true  godly  sorrow,  which  worketh  repentance  never  to  be  re- 
pented of.  To  that  end,  beseech  him,  so  to  smite  that  rocky  heart 
of  thine,  that  out  of  it  may  flow  streams  of  unfeigned  sorrow  :  that 
he  would  turn  thine  heart  from  the  love  of  all  sin,  unto  himself ; 
that  thou  mayest  give  up  thyself  sincerely  and  entirely  unto  him, 
to  serve  and  please  him  in  holiness  and  righteousness  all  the  days 
of  thy  life. 

4.  '  Seriously  meditate  as  on  the  certainty  of  the  day  of  judg- 
ment, so,  on  the  uncertainty  of  the  time  of  it.'  Yea,  make  it  thy 
business,  by  faith,  often  to  realize  that  day  unto  thyself.  I  know 
not  a  more  powerful  means  to  awaken  and  stir  up  secure  sinners 
speedily  to  turn  from  their  sins  unto  God,  than  seriously  to  con- 
template of  that  dreadful  day,  when  a  strict  account  must  be  given 
©fall  our  thoughts,  words,  and  actions. 

Secondly,  '  Let  us  not  content  ourselves  with  the  first,  or  ini- 
tial repentance,'  as  divines  call  it ;  '  but  let  us  frequently  renew 
our  repentance.'  For  the  better  understanding  of  it,  take  notice 
of  a  twofold  repentance. 

1 .  '  The  initial,  or  first  repentance,'  which  was  at  our  first  con- 
version ;  when  we  first  came  to  a  sight  and  sense  of  our  sins,  and 
were  savingly  brought  to  God. 

This  initial  repentance,  which  is  the  first  saving  change  that  is 
wrought  upon  us,  being  the  same  with  conversion,  must  have  (as 
hath  been  in  part  already  hinted)  these  four  things  in  it.  There 
must  be, 

1.  '  A  change  of  our  judgments.'  A  true  penitent  begins  here; 
he  is  brought  to  a  right  judgment,  he  seriously  judges  it  his  best 
course  to  turn  to  the  Lord. 

2.  '  A  change  of  the  counsels  of  the  heart.'  A  penitent  not  only 
changes  his  counsellors,  but  he  changes  the  matters  of  his  coun- 
sels. He  consults  not  with  flesh  and  blood,  nor  are  his  counsels 
about  carnal  things.  But,  what  must  I  do  to  be  saved  ?  How 
must  I  get  into  Christ  ?  these  and  such  like  are  the  main  consul- 
tations and  enquiries  of  his  soul. 

3.  '  A  change  of  the  purposes  of  the  heart.'  The  penitent  soul 


462  The  Principles  of  the  Christian  Religion* 

comes  to  this  resolve  ;  well,  through  the  grace  of  God,  I  will  be 
the  Lord's,  I  am  determined  that  I  will  keep  his  statutes.  No 
longer  will  I  be  a  servant  of  sin,  or  of  the  world  ;  henceforth  I 
will  be  for  God,  for  holiness  and  for  heaven.  This  purpose  and 
resolution  is  the  first  saving  act  in  conversion  (provided  it  be  deep 
and  fixed)  this  is  the  will's  closing  with  God. 

4.  '  A  change  of  the  practice,'  when  the  penitent  doth  actually 
join  himself  to  the  Lord,  and  walk  in  his  holy  ways.  This  last, 
the  change  of  the  practice,  is,  that  which  proves  the  change  of 
the  purpose  to  be  sincere. 

These  four  things,  the  change  of  the  judgment,  of  the  counsels 
of  the  heart,  of  the  purposes  of  the  heart,  and  of  the  practices,  are 
all  comprehended  in  initial  repentance,  and  are  every  one  of  them 
to  be  found  in  every  sincere  convert.  O  let  it  be  carefully  consi- 
dered, and  make  these  things  the  matter  of  your  self-examina- 
tion ;  lest  you  be  fatally  mistaken  in  repentance,  and  judge  your- 
selves to  be  converts,  when  you  are  nothing  so  ;  and  so  perish 
everlastingly,  Luke  xiii.  3.  '  Except  ye  repent,'  and  thus  repent, 
*ye  shall  all  perish.' 

2.  '  The  renewed,  or  continued  repentance, '  is  the  continuation 
©f  the  first  in  the  whole  course  of  our  lives. 

This  renewed  repentance  is  likewise  two  fold.  It  is  either  or- 
tiinary  or  extraordinary. 

The  ordinary  renewed  repentance,  in  the  preparative  parts  % 
and  effects  of  it,  as  before  described,  is  that  which  wevought  dai- 
ly to  exercise  :  since  we  daily  renew  our  sins  and  transgressions 
against  God,  we  must  daily  renew  our  repentance. 

The  extraordinary  renewed  repentance  is  that,  which  we  ought 
,2o  perform  upon  special  occasions,  as  after  we  have  grossly  fallen, 
when  under  great  afflictions,  before  the  sacrament,  on  days  of  hu- 
miliation, &c. 

41.  Q.  Which  are  the  ordinances  Christ  hath  appointed  for 
the  furthering  our  salvation  ? 

A.  The  special  ordinances  Christ  hath  appointed  for  the  fur- 
thering our  salvation,  are,  the  Word,  Sacraments,  and  Prayer. 

42.  Q.  How  doth  the  word  become  effectual  to  our  salvation  ? 

A.  The  word  becometh  effectual  to  our  salvation  ;  as  by  bring- 
ing sinners  to  a  sight  and  sense  of  their  miserable  condition,  and 
turning  them  from  their  sins  unto  God  ;  so  by  perfecting  the  work 
of  grace  begun  in  the  saints, 

ExpL  For  the  explication  of  this  answer ;  I  shall  clear  four 
things. 

I.  In  what  manner  the  word  is  made  effectual  to  salvation, 

I.  '  By  reading  of  it.'     2.  '  By  the  preaching  of  it.' 

II.  To  whom  the  wrord,  and  the  ministry  of  it  is  made  effectual ;; 
namely,  both  to  sinners,  and  to  saints. 

III.  How  the  word  is  made  effectual  to  the  salvation  of  sinners* 


The  Principles  of  the  Christian  Religion.-  463 

1.  *  By  bringing  them  to  a  sight  and  sense  of  their  miserable 
condition.' 

2.  '  By  turning  them  from  their  sins  unto  God  ;,: 

IV.  How  the  word  is  made  effectual  to  saints  ;  namely,  '  By 
perfecting  the  work  of  grace  begun  in  them.1 

I.  For  the  first,  '  The  word  is  made  effectual  to  salvation,  some- 
times by  the  reading  of  it.'  History  tells  us,  that  Junius  was  con^ 
verted  by  reading  the  first  chapter  of  St.  John's  gospel.  And  Au- 
gustine, by  reading  the  13th  chapter  of  the  epistle  to  the  Romans* 
And  very  many  others  have  found  the  reading  of  the  scriptures 
effectual  to  their  salvation.  Whereupon  our  Saviour  exhorteth, 
all  '  to  search  the  scriptures,'  John  v.  39. 

II.  '  The  word  is  made  effectual  more  especially  by  the  preach- 
ing of  it,'  in  that  thereby  it  works  more  upon  the  affections,  and 
also  leaves  a  deeper  impression  on  the  mind  of  a  man. 

III.  '  The  ministry  of  the  word  is  made  effectual  to  sinners :' 

1.  '  By  bringing  them  to  a  lively  sight  and  deep  sense  of  their 
sins,  and  their  miserable  condition  by  reason  of  them.' 

2.  '  By  turning  them  from  their  sins  unto  God,'  which  eometb. 
to  pass,  partly,  '  by  preaching  the  law ;'  and  partly, '  by  preach- 
ing the  gospel.' 

1 . '  The  law  discovers  unto  sinners  their  manifold  transgressions  5 
shewing  them  both  the  nature  and  danger  of  them,  and  their  mi- 
serable condition  into  which  they  are  thereby  plunged,  and  an  ut- 
ter impossibility  to  escape  of  themselves  j  whereby  they  receive 
the  sentence  of  death  in  themselves. 

2.  *  Then  cometh  the  gospel,  that  message  of  reconciliation, 
which  discovers  a  remedy,'  whereby  poor  sinners  may  be  delivered 
out  of  the  snares  of  the  devil,  and  be  freed  from  the  curse  of  the 
law,  and  brought  into  favour  with  God,  and  accepted  by  him, 
by  their  closing  with  Jesus  Christ,  upon  the  terms  of  the  gospel- 

IV.  '  As  the  ministry  of  the  word  is  made  effectual  to  sinners, 
by  convincing  and  converting  them,  so  to  saints,  by  perfecting  the* 
Work  of  grace  begun  in  them ;'  Acts  xx.  32.  '  It  is  able  to  build 
them  up,  and  to  perfect  the  work  of  grace  begun  in  them.' 

Appl.  1.  Seeing  the  ministry  of  the  word  is  so  many  ways  ef- 
fectual to  our  spiritual  advantage  ;  the  first  use  may  be,  '  To  re- 
prove a  number  of  profane  persons  in  these  days,  who  with  opera 
mouth  cry  out  against  the  ministry  of  the  word,  and  the  frequent 
preaching  of  it.'  And  that  they  may  have  some  pretence  for  their 
profaneness,  they  cry  out  for  more  praying,  and  less  preaching. 
But  it  cannot  be  for  love  to  prayer,  that  they  call  for  more  pray- 
ing, seeing  they  add,  less  preaching :  for,  if  in  truth  they  took 
delight  in  calling  upon  God,  they  could  not  also  but  take  delight 
in  hearing  God  speak  to  them. 

2.  '  Be  constant  in  the  use  of  God's  ordinances,  neglect  no  op- 
portunity of  enjoying  them.'   For  aught  thou  knowest,  that  tiavs. 


4B4  The  Principles  of  the  Christian  Religion. 

thou  wilfully  and  needlessly  absentest  thyself  from  any  of  God53 
odinances,  might  have  been  a  time  of  mercy  to  thy  soul,  which 
thou  hast  lost ;  and  mayest  never  meet  with  the  like  again. 

43.  Q.  How  may  we  profit  by  our  reading  and  hearing  the 
word? 

A.  We  may  profit  by  our  reading  and  hearing  the  word;  as, 
by  preparing  ourselves,  so,  by  giving  diligent  attention  thereunto  ; 
receiving  it  with  faith  and  love,  treasure  it  up  in  our  hearts,  and 
practising  it  in  our  lives. 

Expl.  In  this  answer,  our  profiting  by  the  word,  is  affirmed  to 
be  furthered  by  these  means. 

1.  By  preparing  ourselves  thereunto. 

2.  By  giving  our  diligent  attention  unto  it, 

3.  By  receiving  it  with  faith  and  love. 

4.  By  treasuring  it  up  in  our  hearts. 

5.  By  practising  it  in  our  lives. 

I.  '  By  a  due  preparation  thereunto.'  That  thou  mayest  be 
duly  prepared  ; 

1.  '  Possess  thine  heart  with  an  awe  of  God's  majesty,'  that 
thou  mayest  say  as  Jacob,  Gen.  xxviii.  17.  '  How  dreadful  is  this 
place !  this  is  no  other  but  the  house  of  God.' 

2.  '  Have  recourse  unto  God  by  prayer ;'  and  that  first,  for  the 
minister,  '  that  a  door  of  utterance  may  be  given  unto  him,  that  he 
may  preach  the  word  truly,  sincerely,  powerfully,  and  profitably. 
Secondly,  For  thyself,  that  God  would  give  thee,  not  only  atten- 
tion to  hearken,  but  likewise  understanding  to  conceive,  wisdom 
to  apply,  memory  to  retain^  faith  to  believe,  and  grace  to  prac- 
tise what  thou  shalt  hear. 

3.  '  Go  with  an  heart  ready  to  receive  and  embrace  every 
truth  that  God  shall  teach  thee.' 

4.  '  As  thou  art  going,  seriously  consider  whither  thou  art  go* 
ing :'  not  to  a  market,  but  to  the  house  of  God,  where  God  him- 
self is  present  to  behold  thee,  and  where  God  himself  speaketh  by 
the  mouth  of  the  minister. 

5.  '  Lay  aside  all  worldly  cares  and  thoughts,'  which  may  dis- 
tract thy  mind  in  hearing  the  word,  and  so  choaking  this  heavenly 
seed,  make  it  fruitless. 

II.  '  That  the  word  may  be  heard  with  spiritual  advantage,  all 
diligent  attention  must  be  given  thereunto  ;'  so  as  not  a  word  that 
is  delivered  should  be  carelessly  lost. 

Our  attention  hath  three  enemies  which  we  must  carefully  avoid  ; 
and  against  which  we  must  watch. 

The  first  is,  Straying  thoughts,  roving  after  worldly  matter. 
The  second  is,  A  wandering  eye,  rolling  up  and  down  from  one  ob- 
ject to  another.  The  third  is,  A  careless  sleeping  in  the  time  of 
public  exercises. 

Let  sleepers  know  that  the  devil  sleeps  not ;  but  is  wakeful  and 


The  Principles  of  the  Christian  Religio?i»  465 

Watchful  to  take  their  souls  napping,  and,  if  possible,  to  carry  them 
to  hell.  It  will  be  therefore  our  wisdom  to  strive  against  it  by 
standing  up,  and  rousing  up  ourselves  :  yea,  to  pray  to  God  for 
help  and  strength  against  all  drowsiness  of  body;  and  if  we  find 
ourselves  apt  to  sleep  after  meals,  it  is  better  at  such  times  to  eat 
the  less,  or  to  sleep  a  little  at  home  before  we  go  to  the  public, 
which  may  be  a  good  means  to  prevent  our  sleeping  there. 

III.  '  The  word  must  be  received  with  faith  ;'  believing  and 
applying  those  things  which  we  hear. 

1.  '  When  as  a  truth  it  is  believed.' 

2.  '  When  it  is  applied  as  a  truth  that  concerns  thyself  in  parti-* 
cular.'  As  for  instance,  if  the  minister  hath  spoken  against  any 
sin,  to  which  thy  conscience  crieth  guilty,  make  application  of  it 
unto  thyself;  and  say,  The  Lord  this  day  called  upon  me  to  hum- 
ble my  soul  for  such  a  sin,  and  to  resolve  against  it  for  the  time  to 
come  ;  and,  God's  grace  assisting  me,  so  I  will,  in  like  manner, 
if  the  minister  hath  pressed  any  special  duty  that  appertains  unto 
thee,  apply  that  duty  unto  thyself,  and  bring  it  home  unto  thine 
own  soul,  saying,  The  Lord  hath  this  day  called  upon  me  by  the 
voice  of  his  minister,  to  be  more  careful  in  sanctifying  the  Lord's 
day  ;  or  to  be  more  constant  in  secret  prayer  in  my  closet,  or  in 
private  prayer  with  my  family  ;  and,  God's  grace  assisting  me,  so 
I  will.  The  truth  is,  in  this  application  of  sins  and  duties,  con- 
sisteth  the  very  life  of  hearing. 

IV.  '  The  duties  to  be  performed  by  us  after  reading  or  hearings 
are  chiefly  two  ;  that  we  lay  it  up  in  our  hearts,  and  practsie  it 
in  our  lives.' 

James  i.  22.  '  Be  ye  doers  of  the  word,  and  not  hearers  only, 
deceiving  your  own  selves  ;'  implying,  that  all  our  hearing  of  ser- 
mons, is  out  a  deceiving  our  own  souls,  if  we  be  not  doers  of  them  ; 
if  we  practise  not  what  we  hear. 

Appl.  '  Seeing  practice  is  made  the  end  cf  hearing,  far  be  it 
from  any  of  us  to  flatter  ourselves  into  a  good  opinion  and  conceit 
of  our  present  condition,  barely  upon  our  frequent  hearing  of  ser- 
mons.' It  is  good  to  be  hearers  of  the  word,  because  this  is  the 
means  to  bring  us  to  be  doers ;  but  beware  that  thou  satisfy  not 
thyself  with  bare  hearing.  Hear  that  thou  mayest  do ;  but  let  not 
thine  hearing  serve  thee  instead  of  doing. 

44.  Q.  How  do  the  sacraments  further  our  salvation  ? 

A.  The  sacraments  do  further  our  salvation,  through  our  re« 
©eiving  them  by  faith. 

45.  Q.  What  is  a  sacrament  ? 

A.  A  sacrament  is  a  divine  ordinance,  wherein  by  outward 
signs  and  rites,  Christ  and  all  his  benefits  are  sealed  up  unto  be- 
lievers. 

Appl.  I.  The  general  nature  of  a  sacrament  is  set  forth  by  this 
phrase,  'It is  a  divine  ordinance,'  being  instituted  bv  Christ, 

59 


46'6  The  Principles  of  the  Christian  Religion. 

II.  The  parts  of  a  sacrament  are  two. 

1.  '  The  outward  signs,  with  their  rights  instituted  by  Christ 

2.  '  The  spiritual  things  signified  by  them.' 

Both  these  must  necessarily  concur  to  make  a  sacrament :  for 
without  an  outward  sign,  there  is  not  a  shew  of  a  sacrament,  and 
without  the  spiritual  things  signified,  there  can  be  nothing  but  a 
shew  :  but  both  joined  together,  make  up  the  full  matter  of  a  sa- 
crament. 

Appl.  '  Sacraments  being  holy  ordinances,  instituted  by  Christ, 
they  ought  to  be  used  reverently  and  religiously  ;  not  for  fashion, 
custom,  or  only  for  the  laws  of  men,  but  in  obedience  to  Christ 
and  his  institution.'  He  that  is  the  institutor  of  sacraments,  it  is 
his  authority  that  doth  bind  us,  and  must  bring  us  to  the  use  of 
them. 

46.  Q.  How  many  Sacraments  are  there  ? 

A.  There  are  only  two  Sacraments,  Baptism  and  the  Lord?5 
Supper. 

47.  Q.  What  is  Baptism  ? 

A.  Baptism  is  a  Sacrament,  wherein  by  water  applied  to  the 
body,  in  the  name  of  the  Father,  the  Son.  and  the  Holy  Ghost,  our 
ingrafting  into  Christ,  and  partaking  of  the  benefits  of  the  cove- 
nant of  grace,  and  our  engagement  to  be  his  faithful  servants,  are 
sealed  up  unto  us. 

Here  Baptism  is  set  forth, 

1 .  By  the  general  notion  of  it,  It  is  a  Sacrament. 

2.  By  the  outward  sign  and  right  used  therein  ;  the  outward 
sign  is  water,  the  rite  used  therein,  is  washing. 

3.  By  the  form  of  words  used  in  the  administration  of  it,  viz. 
'  To  baptize  in  the  name  of  the  Father,  the  Son,  and  the  Holy 
Ghost.' 

4.  By  the  things  signified  and  sealed  on  God's  part ;  which  are 
two. 

1.  '  Our  ingrafting  into  Christ.' 

2.  '  Our  partaking  of  the  benefits  of  the  covenant  of  grace.' 

5.  By  the  thing  sealed  on  our  part ;  namely,  '  Our  engagement 
to  be  God's  faithful  servants.'    Of  these  in  their  order. 

I.  '  Baptsim  is  a  sacrament,'  that  is,  it  is  a  seal  added  to  theco- 
venant  of  grace,  for  the  strengthening  of  our  faith  in  the  firm  ex- 
pectation of  the  good  things  promised  therein. 

IL  '  The  outward  sign  in  baptism  is  water,'  plain  and  commou 
water,  such  as  are  in  springs,  brooks,  rivers,  wells,  ponds,  or 
such  like  places.  Such  water  of  old  was  used  ;  Mat.  iiu  6.  John 
iii.  23. 

1.  By  water  in  baptism,  Christ  himself,  who  is  the  substance 
and  thing  signified  in  every  sacrament,  is  in  the  general  set  forth ; 
but  in  particular,  the  blood  of  Christ. 

%  '  The  outward  rite  in  baptism  is  washings  or  applying  of  wa- 


The  Principles  of  the  Christian  Religion.  4:67 

izr  to  the  body,'  which  may  be  done  divers  ways  ;  as,  by  dipping 
the  person  baptized  in  the  water,  or  by  pouring  or  sprinkling  wa- 
ter on  the  face.  Dipping  of  the  person  into  the  water  is  not  ne- 
cessary ;  but  baptism  is  rightly  administered  by  pouring  or  sprink- 
ling water  upon  the  person. 

Though  in  hot  countries  it  might  be  the  ancient  custom  of  bap- 
tizing, to  dip  the  body  into  the  water ;  yet  now,  especially  in  these 
coM  countries,  the  rite  of  sprinkling  is  generally  used ;  yea,  sprink- 
ling doth  best  accord  with  that  sprinkling  of  water  under  the  law, 
whereby  such  as  were  unclean  were  cleansed,  Numb.  xix.  13, 18, 
and  with  the  mystical  manner  of  cleansing  us  from  sin,  often  men- 
tioned in  Scripture  under  this  metaphor  of  sprinkling,  Ezek.  xxxvi. 
25.  Heb.  ix.  13. 

This  rite  of  '  washing  the  party  baptized  with  water,'  doth  sig- 
nify the  washing  and  cleansing  of  the  soul  from  the  guilt  and  filth 
of  sin  by  the  blood  of  Christ,  applied  by  the  Spirit  of  God. 

III.  The  form  of  words  to  be  used  in  the  administration  of  bap- 
tism is,  'In  the  name  of  the  Father,  of  the  Son,  and  of  the  Holy 
Ghost.'  This  form  is  to  express,  that  it.  hath,  ever  since  the  first 
institution  of  it,  been  by  orthodox  Christians  retained  in  the  admi- 
nistration of  baptism. 

The  things  signified  and  sealed  on  God's  part  in  baptism,  are, 

1.  '  Our  ingrafting  into  Christ.' 

2.  '  Our  partaking  of  the  benefits  of  the  covenant  of  grace.' 
1.  'By  the  sacrament  of  baptism  we  are  ingrafted  into  Christ,' 

and  made  members  of  his  body  ;  that  is,  visibly  by  the  outward  ad- 
ministration, and  spiritually  by  faith  :  as  we  are  outwardly  initia- 
ted and  admitted  by  the  congregation  as  members  of  the  visible 
church;  so  by  the  work  of  the  Spirit,  we  are  really  and  spiritually 
joined,  to  the  Lord. 

.  It  doth  seal  unto  us  our  '  ingrafting  into  Christ.'  As  circumcision 
was,  so  '  baptism  is  a  seal  of  the  righteousness  of  faith,'  and  of  the 
promises  of  God  touching  justification,  remission,  regeneration, 
adoption,  and  salvation*  We  find  the  scripture  in  several  places 
attributeth  these  spiritual  blessings  to  the  ordinance  of  baptism,  as 
Acts  ii.  38.  Tit.  iii.  5.  But  it  is  observed  by  learned  expositors, 
that  in  those  and  such  like  places,  the  scripture  speaketh  of  bap- 
tism, as  it  comprehendeth  both  the  baptism  of  water,  and  the 
baptism  of  the  Spirit. 

V.  '  Baptism  doth  seal  unto  us  the  blessings  which  God  hath 
promised  in  the  covenant  of  grace  ;  and  also  seal  our  engagement 
unto  God,  to  be  his  faithful  servants.1  As  God  in  and  by  the  or- 
dinance of  baptism,  doth  strengthen  our  faith,  by  sealing  to  his  part 
of  the  covenant,  thereby  giving  us  assurance  of  his  faithfulness 
therein  ;  so  the  parties  baptized  do  seal  and  engage  the  duties  to 
be  performed  on  their  part :  the  sum  whereof  is,  '  That  they  will 
be  the  Lord's,  and  his  only :  that  is,  They  will  renounce  the  devil 


468  The  Principles  of  the  Christian  Religion* 

and  all  his  works,  the  vain  pomps  and  glory  of  the  world,  the 
ginful  lusts  of  me  flesh  ;  and  devote  and  consecrate  themselves, 
sou's  and  bodies  to  him,  and  his  service,  to  serve  him  only  in 
holiness  and  righteousness  all  the  days  of  their  lives.* 

Appl.  Seeing  that  by  baptism,  we  are  incorporated  into  God's 
family,  how  dcth  it  concern  us  to  labour  to  walk  worthy  of  this 
great  privilege,  by  leading  an  'holy  life  and  conversation  before 
so  holy  a  God.'  The  whole  life  of  a  Christian  should  be  the  paying 
of  his  bavlismal  vow,  by  resisting  and  casting  off  all  iniquity,  and 
walking  '  worthy  of  the  Lord  unto  all  well-pleasing.'  Art  thou 
baptized.9  What  manner  of  person  oughtest  thou  to  be,  '  in  all  ho- 
ly conversation  and  godliness  ?'  This  thou  hast  vowed  to  be,  and 
thus  it  becomes  every  one  of  God's  family. 

48.  Q.  Who  are  to  be  baptized  ? 

A.  They  are  to  be  baptized,  who  in  charity  maybe  thought  to 
be  within  the  covenant. 

Expl.  Baptism  being  a  seal  of  God's  covenant,  all  that  have  a 
right  to  the  one,  have  a  right  unto  the  other;  and  none  have  a  right 
to  one,  which  have  not  a  right  to  the  other  :  so  that  baptism  is  not 
to  be  administered  to  any,  who  are  strangers  to  the  covenant  of 
grace,  as  arc  all  such  who  are  out  of  the  visible  church,  till  they 
profess  their  faith  in  Christ. 

Baptism  therefore  is  to  be  administered  '  to  such  as  profess  their 
faith  in  Christ,  and  to  their  children.' 

This,  though  denied  by  some,  yet  it  is  very  evident :  for,  be- 
sides the  charge  given  to  the  apostles  :  To  baptize  all  nations  ; 
and  their  practice,  who  baptized,  zchols  households  ;  of  both  which 
infants  make  up  a  considerable  part :  besides  this,  let  these  ar- 
guments be  weighed. 

I.  '  The  first  argument  may  be  taken  from  the  extent  of  God's 
covenant,  which  reaches  even  to  the  seed  of  believers.'  For,  when 
God  established  his  covenant  betwixt  himself  and  Abraham,  he 
said,  '  I  wrii!  establish  my  covenant  between  me  and  thee,  and  thy 
seed  after  thee  in  their  generation,'  Gen.  xvii.  7.  and  the  apostle 
Peter  said  to  them  that  professed  the  faith,  Acts  ii.  39.  I'he  pro- 
mise is  to  yon  and  to  your  children.'  In  regard  of  this  extent  of 
God's  covenant,  it  is,  that  the  apostle,  in  1  Cor.  vii.  14.  saith  of 
children,  either  of  whose  parents  reas  a  believer,  though  the  other 
-•mere  an  infidel,  they  are  holy.  Of  which  phrase,  one  of  these  three 
things  must  be  meant ;  either, 

I.  '  They  are  iegithnate^and  not  bastards  :'  but  this  cannot  be 
■meant  5  for,  then  it  would  follow-,  that  when  both  the  parents  are 
iiSMels,  their  children  are  bastards  ;  which  is  false. 

Or,  2dly,  '  The  meaning  must  be,  that  they  are  savingly  justi- 
fied, and  h  flly  gracious  ;'  and  this  none  will  affirm. 

•:    -icdy.  '•  The  meaning  is,  thalthey  are  federally  holy  :'  that 
'as,  They  are  to  be  reputed  and  reckoned  God's  covenant  people. 


The  Principles  of  the  Christian  Religion*  AGd 

And,  since  it  cannot  be  understood  in  either  of  the  former  senses, 
therefore  it  must  be  understood  of  this  last,  of  a  federal  or  cove- 
nant-hoiiness.  And,  if  the  covenant  belong  to  them,  then  also  the 
seal  of  the  covenant,  namely,  baptism.  On  this  ground  the  chil- 
dren of  the  Israelites  were  circumcised,  namely,  their  covenant-in- 
terest. Now  to  deny  the  evidence  of  God's  favour  to  children  of 
Christians,  which  was  granted  to  the  Israelites'  children,  is  to  les- 
sen God's  grace  and  favour  since  the  exhibition  of  Christ. 

2dly,  '  The  manifestation  of  Christ's  good  will  to  children 
brought  in  arms  to  him,  whom  he  blessed,  and  his  declaration  of 
their  right  to  the  kingdom  of  heaven,  gives  good  warrant  to  afford 
unto  them  the  seal  of  God's  favour ;'  Mat.  sis.  14.  As  for  the  par- 
ticular way  of  applying  the  thing  signified  in  baptism  to  infants,  it 
must  be  left  to  the  inward  and  unrevealed  work  of  the  Spirit, 
which  is  instead  of  actual  faith  wrought  by  the  same  Spirit  in  those 
that  are  of  age  :  warrantably  therefore  do  we  continue  the  ancient 
custom  of  baptizing  children  from  the  apostles'  times. 

Appl,  1 .  '  Seeing  the  infants  of  such  as  are  members  of  the  vi- 
sible church,  have  a  right  to  the  ordinance  of  baptism,  then  how 
doth  it  concern  parents  to  take  care  that  their  children  may  par- 
take thereof!'  And  the  rather,  because  they  being  conceived  in 
sin,  and  brought  forth  in  iniquity,  are  thereby  brought  to  the  bath 
of  Christ"1 s  blood,  which  alone  can  cleanse  their  polluted  soul? 
from  the  filthy  spots  of  sin. 

And  in  regard,  it  is  an  holy  ordinance,  instituted  by  Christ  for 
their  spiritual  good,  it  ought  to  be  done  after  a  right  manner. 

1.  '  In  obedience  to  the  command  of  God  :'  And  not  merely, 
because  of  the'laws  of  men,  or  for  fashion  and  custom's  sake.  They 
who  desire  this  ordinance  out  of  such  low  respects  can  expect  lit-? 
tie  benefit  or  comfort  from  it. 

2.  '  With  all  convenient  speed  :'  Careless  delaying  the  same 
will  argue  a  slighting,  if  not  a  contemning  thereof,  which  may 
prove  very  dangerous. 

3.  '  With  all  holy  reverence  :'  Being  a  part  of  God's  worship 
instituted  and  appointed  by  him. 

4.  '  With  faith  in  his  gracious  promise  ;'  that  he  will  be  our 
God,  and  the  God  of  our  seed. 

5.  '  With  earnest  fervent  prayer  unto  God  for  a  blessing  on 
his  own  ordinance  :'  That  he  would  join  the  inward  baptism  of 
his  Spirit  with  the  outward  baptism  of  water,  that  he  would  make 
that  ordinance  to  the  infant  a  seal  of  all  the  promises  of  the  cove- 
nant of  grace. 

6.  '  With  thanksgiving  unto  God  :'  As  for  Christ  the  chiefest  of 
all  mercies  :  so  for  the  covenant  of  grace  made  with  us,  and  seal- 
ed unto  us  in  and  through  him  ;  and  that  he  is  pleased  to  receive 
not  only  us,  but  our  posterity  after  us  thereunto,  that  both  we  and 
they  should  be  wrapped  up  in  a  covenant  of  grace  and  mercy. 


47©  The  Principles  of  the  Christian  Religion* 

II.  '  This  mercy  of  God  vouchsafed  to  our  children,  in  bring- 
ing them  into  the  covenant  of  grace,  doth  put  a  strong  obligation 
upon  parents  to  instruct  them  in  the  mysteries  of  the  covenant :' 
As  in  the  knowledge  of  God,  and  of  his  Son  Jesus  Christ :  and  to 
bring  them  up  in  the  fear  of  the  Lord,  which  is  the  best  thing  you 
can  do  for  them,  and  the  greatest  evidence  of  your  true  love  to 
them,  and  care  of  them. 

III.  '  Baptism  being  a  solemn  ordinance  instituted  by  Christ  for 
gracious  ends,  it  must  needs  be  the  duty  of  every  one  to  continue 
together,'  and  not  to  depart  from  the  congregation  without  some 
extraordinary  occasion,  till  the  sacrament  be  ended. 

IV.  '  The  last  use  shall  be  for  direction  to  such  as  are  baptized 
and  come  to  years  of  discretion,  how  to  make  a  practical  improve- 
ment of  their  baptism. 

1.  Oft  call  to  mind  your  own  baptismal  vow,  the  covenant 
which  was  then  made  on  your  behalf;  namely,  to  forsake  the 
Devil  and  all  his  works,  the  vain  pomp  and  glory  of  the  world, 
with  the  sinful  lusts  of  the  flesh,  and  to  devote  yourselves  unto 
God  and  his  service. 

2.  '  Renew  thy  baptismal  vow  and  covenant,  by  engaging  thy- 
self in  an  express  and  solemn  covenant  unto  God,  to  abandon  thy 
sins,  and  io  give  up  thyself  unto  God  to  be  his  faithful  servant.' 
Though  thou  hast  been  baptized  and  thereby  visibly  entered  into 
covenant  with  God,  yet  this,  however  it  be  obligatory  upon  thee, 
was  thy  parents  and  the  ministers  dedication  of  thee  ;  thou  must 
likewise,  when  thou  comest  to  understanding,  dedicate  thyself  to 
the  Lord.  Though  baptism  once  administered  be  not  to  be  re- 
peated, yet  the  baptismal  covenant  ought  to  be  renewed. 

Consider  therefore  thy  baptismal  covenant,  and  examine  thine 
own  heart,  whether  thou  art  resolved  to  stand  to  that  covenant; 
whether  thou  find  a  willingness  in  thyself  to  renounce  the  service 
of  the  devil,  the  world,  and  the  flesh,  and  to  resign  up  thyself  to 
God  and  his  service  :  and  if  this  be  thy  mind  in  earnest,  then  re- 
new  thy  covenant  with  God. 

And  whereas  there  is  a  two  fold  covenanting  with  God, 

1.  'One  inward  in  the  soul :'  which  consisteth  in  a  sincere 
closing  with  God,  and  hearty  devoting  ourselves  to  him  and  his 
service. 

2.  '  The  other  outward,  with  the  tongue  and  hand :'  When 
having  written  down  thy  covenant,  thou  dost  with  all  seriousness 
and  sincerity  on  thy  bended  knees,  read  it  as  in  the  presence  of 
God,  and  then  subscribe  thy  name  thereunto.  This  latter  way  of 
express  covenanting,  I  would  commend  unto  you. 

For  your  help  therein  you  may  make  use  of  that  form  of  words, 
together  with  several  directions,  how  this  duty  ought  to  be  per- 
formed, set  down  in  my  Treatise  of  Regeneration,  called,  {A  word 
£o  Sinners,  and  a  word  to  Saints.)  Chap.  XII.  And  what  is  thus 


The  Principles  of  the  Christian  Religion.  471 

privately  done  between  God  and  ourselves,  we  do  solemnly  and 
publicly  engage  ourselves  to,  at  confirmation. 

3dly.  Another  direction  for  the  improvement  of  your  baptism^ 
is,  '  Seriously  to  consider  how  you  have  kept  your  vow  and  co* 
venant  then  made  ?'  Whether  you  have  resisted  the  devil  and  his 
temptations,  by  praying  and  striving  against  them  :  Whether  you 
have  mortified  your  sinful  lusts,  so  that  they  are  now  in  some  mea- 
sure weakened  and  subdued. 

4thly,  '  Wherein  you  have  fallen  short,  confess  unto  God,  and 
bewail  your  manifold  breaches  and  fallings ;'  And  then,  having 
begged  the  pardon  of  them,  resolve  to  be  more  watchful  over 
yourselves  for  the  time  to  come ;  and  strive  with  the  utmost  you 
can,  to  live  more  suitably  and  answerably  to  your  vows  and  pro- 
mises. Thus  may  we  improve  our  baptism  to  many  spiritual  ad- 
vantages. 

Hitherto  of  the  first  sacrament  which  is  baptism  ; 

The  other,  which  is  the  Lordh  supper,  followeth. 

49.  Q.  What  is  the  Lord's  supper  ? 

A.  The  Lord's  supper  is  a  sacrament  of  our  spiritual  nourish- 
ment, wherein  by  receiving  bread  and  wine  according  to  Christ's 
institution,  the  believing  communicants  do  feed  upon  Christ  by 
faith,  and  thereby  do  grow  up  in  grace. 

Ex.  In  this  description  the  nature  of  the  Lord's  supper  is  set  forth. 

I.  First,  generally  in  this  phrase, '  A  sacrament  of  our  spiritual 
nourishment :'  It  is  so  called, 

1 .  To  distinguish  it  from  baptism,  which  is  a  '  sacrament  of  our 
REGENERATION,  or  NEW-BIRTH,'  whereas  the  Lord's  sup- 
per is  a  '  sacrament  of  our  spiritual  nourishment.' 

2.  To  shew  the  special  benefit  which  is  sealed  thereby  ;  name- 
ly, '  A  spiritual  nourishment  or  growth  in  Christ :' 

II.  In  the  Lord's  supper  there  is  more  particularly  to  be  consi- 
dered, The  outward  signs,  which  are  bread  and  wine  ;  '  And  the 
spiritual  things  signified  by  them,  namely,  the  body  and  blood  of 
Christ :'  For  Christ  at  the  institution  of  this  sacrament,  holding 
bread  in  his  hand,  said ;  This  is  my  body  :  and  taking  the  cup,  he 
said ;  This  is  my  blood  which  is  shed  for  many  ;  Mat.  xxvi.  26,  27. 
That  is  mystically  and  sacramentally,  by  way  of  representation 
and  obsignation ;  as  if  he  had  said,  This  bread  and  wine  represen- 
teth,  and  sealeth  my  body  and  blood. 

The  bread  in  the  Lord's  supper  is  not  transubstantiated  and 
turned  into  the  real  body  of  Christ,  or  the  wine  into  the  blood  of 
Christ,  as  the  papists  hold :  This  opinion  of  theirs  is  a  gross  ab- 
surdity^ and  evidently  against  scripture,  principles  of  philosophy, 
common  sense,  and  the  very  nature  of  a  sacrament. 

1.  Scripture  saith,  'That  the  heavens  must  receive  Christ  un- 
til the  times  of  restitution  of  all  things,'  Acts  iii.  22. 

2.  Philosophy  saith.  That  a  true  body  hath  dimensions,  and 


412  The  Principles  of  the  Christian  Religion. 

can  be  but  in  one  place  at  a  time  ;  therefore  Christ"1  s  body  canno? 
be  in  many  places. 

3.  Common  sense  saitb,  That  it  is  still  bread  and  wine,  as  is 
undeniably  evident  to  our  sight,  taste,  smell  and  touch :  Our  sen- 
ses cannot  be  deceived  in  their  proper  objects,  otherwise  there 
could  be  nothing;  certain  to  us  in  the  world. 

4.  '  It  is  against  the  nature  of  a  sacrament :'  A  sacrament  con- 
sisted of  a  sign  and  a  thing  signified.  Now  if  the  bread  be  no 
Jonger  bread,  but  the  body  of  Christ ;  if  the  wine  be  no  longer 
wine,  but  the  blood  of  Christ ;  where  is  the  sign?  And  if  there 
be  no  sign,  where  is  the  sacrament  ?  It  can  be  no  sacrament, 
which  hath  no  sign ;  and  bread  and  wine  can  be  no  signs,  if  they 
by  this  transubstantiation  become  the  things  signified. 

IV.  '  The  nest  thing  to  be  considered  in  the  Lord's  supper, 
are  the  outward  rites  and  actions  ;'  Some  whereof  are  perform* 
ed  by  the  minister,  and  some  by  the  people. 

1.  The  minister  taketh  the  bread  into  his  hand,  and  brcaketh  it, 
which  lively  setteth  forth  '  the  sufferings  which  Christ  endured  for 
us.  St.  Paul  in  1  Cor.  xi.  20.  Thus  bringeth  in  Christ  himself 
applying  that  right.     ;  This  is  my  body  which  is  broken  for  you.' 

2.  The  minister  giveth  the  bread  and  wine  to  the  communicant  $ 
whereby  is  set  forth, '  God  giving  his  son  to  every  believing  com- 
municant. Now,  in  the  sacrament  God  doth  in  particular  make  an 
offer  and  tender  of  Christ  to  every  communicant :  Yea,  he  doth,  as 
it  were,  put  him  into  his  hand  with  his  own  hands.  What  a 
ground  of  confidence  is  this  ?  What  greater  or  surer  ground  can 
We  have  of  receiving  Christ,  than  this  ?  Doth  not  God  hereby 
Speak  to  us,  as  it  were  by  name,  and  say  ;  '  Lo,  John,  I  give 
my  Son  to  thee,  Lo,  Peter,  I  give  my  Son  to  thee.' 

2.  The  minister  in  giving  the  bread  and  the  cup,  saith  ;  Take,  eat, 
drink ;  whereby  is  meant,  '  God's  will  for  applying  Christ  unto 
ourselves.'  For  he  doth  not  only  in  a  dumb  shew  make  offer  of 
Christ,  but  by  his  minister  speaks  unto  us,  and  saith ;  '  I  will  and 
require  .you  to  take  my  Son,  to  apply  him  to  yourselves,  to  make 
him  your  own  that  so  you  may  live  by  him.'  What  can  we  more 
expect  on  God's  part  to  move  us  to  receive  his  Son  ? 

The  rites  on  the  people's  part,  are, '  To  take  the  bread  and  the 
cup,  and  to  eat  the  bread  and  drink  the  wine :'  By  which  is  set 
forth,  '  their  receiving  Christ's  body  and  blood ,'  which  is  a  spi- 
ritual applying  of  Christ  made  man,  and  made  a  sacrifice  for  sin. 
and  that  by  faith. 

V.  '  How  we  are  made  partakers  of  the  body  and  blood  of 
Christ;'  this  is  set  down,  '  by  feeding  on  Christ  by  faith.'  Nov/ 
then  we  feed  on  Christ  by  faith,  when  we  do  apply  him,  with  all 
his  benefits,  unto  our  own  soul's  comfort. 

V.  '  The  special  end  of  our  partaking  of  this  ordinance  is,  our 
spiritual  nourishment,  and  growth  in  grace.'    The  .sacrament  of 


The  Principles  of  the  Christian  Religioni  473 

the  Lord's  supper  is  not  the  seed  of  life  by  which  we  are  begotten, 
but  the  food  of  life,  by  which  we  are  nourished. 

Appl.  Seeing  the  Lord's  supper  is  an  ordinance  of  Christ's  ap- 
pointment, it  cannot  be  a  matter  arbitrary,  left  to  our  own  wills, 
whether  we  will  use  it,  or  no  ;  but  a  necessary  duty,  whereunto 
we  are  bound  by  our  allegiance  and  obedience  unto  Christ ;  who 
hath  ordained  it  as  a  part  of  his  worship,  for  a  standing  memorial 
of  his  great  love  in  dying  for  us,  and  a  seal  of  his  gracious  cove- 
nant ;  certainly  they  shew  themselves  contemners  of  God's  wor- 
ship, and  despisers  of  his  covenant,  who  either  wilfully  refuse,  or 
carelessly  neglect  to  partake  thereof,  when  they  are  invited  there- 
unto, and  have  an  opportunity  of  receiving  it. 

50.  Q.  What  is  the  duty  of  every  communicant  before  he  come 
to  the  Lord's  supper  ? 

A.  The  duty  of  every  communicant  is,  to  examine  himself  of 
his  knowledge,  faith,  love,  repentance,  and  new  obedience. 

Expl.  This  answer  in  general  containeth  the  great  duty  of  those3 
who  desire  to  partake  worthily  of  the  Lord's  supper  ;  namely,  ex- 
amination; which  duty  is  set  forth  by  an  enumeration  of  the  spe- 
cial graces,  whereof  we  must  examine  ourselves  before  our  par- 
taking of  the  Lord's  supper;  as, 

1.  Of  our  knowledge.  2.  Of  out  faith.  3.  Of  our  repentance* 
4.  Of  our  love.     5.  Of  our  new  obedience. 

This  grand  duty  of  examination,  is  prescribed  by  the  apostle  ; 
I  Cor.  xi.  28.  '  Let  a  man  examine  himself,  and  so  let  him  eat  of 
that  bread,  and  drink  of  that  cup,'     More  particularly, 

I.  '  Of  our  knowledge  to  discern  the  Lord's  body,'  as  it  is  re- 
presented and  set  forth  unto  us  under  the  elements  of  bread  and 
wine  ;  for,  'whosoever  discerneth  not  the  Lord's  body,  eats  and 
drinks  unworthily;  yea,  he  eateth  and  drinketh  judgment,  if  not 
damnation,  to  himself;''  1  Cor.  xi.  29.  Therefore  it  nearly  con- 
cerneth  us  to  examine  ourselves  concerning  our  knowledge,  as  of 
the  fundamental  principles  of  religion  ;  so  more  particularly  of  the 
doctrine  of  the  sacrament ;  As,  that  it  was  ordained  by  Christ  him- 
self, and  that  as  a  standing  memorial  of  his  great  love  in  offering 
up  his  life  a  sacrifice  for  our  sins  ;  and  as  a  seal  of  the  covenant 
of  grace.  That  the  outward  signs  in  the  Lord's  supper  are  bread 
and  wine  ;  bread  broken,  and  wine  poured  out ;  and  that  by  them 
Christ's  body  and  blood,  with  all  his  bitter  sufferings  for  our  re- 
demption, are  set  out.  That  every  believing  communicant,  doth 
by  faith  truly  receive  Christ,  with  all  the  benefits  of  his  death  and 
passion.  The  knowledge  of  these  things  is  requisite,  because 
without  it  we  cannot  discern  the  Lord's  body. 

II.  *  We  must  examine' ourselves  of  our  faith  ;'  for  faith  is  the 
hand,  mouth,  and  stomach  of  the  soul,  whereby  the  body  and 
blood  of  Christ  is  received,  eaten  and  drunken.  And  this  shews, 
that  it  is  necessary,  that  faith  be  added  to  knowledge  ;  for.  though 

60 


474  The  Principles  of  the  Christian  Religion, 

a  man  through  his  knowledge  be  able  to  discern  Christ's  body  and 
blood  under  the  outward  signs,  yet  if  thereupon  he  be  not  brought 
to  believe  on  Christ,  and  to  apply  him  aright  to  his  own  soul,  his- 
kncwledge  can  do  him  no  good  at  all ;  no  more  than  if  a  hungry 
man  should  see  plenty  of  dainty  cheer  before  him,  but  not  touchy 
eat,  or  drink  any  part  of  it* 

III.  '  We  must  examine  ourselves  of  our  repentance.'  For  no 
man  can  come  worthily  to  the  sacrament  of  the  Lord's  supper 
without  true  and  unfeigned  repentance,  unless  he  have  deeply  be- 
wailed and  cast  off  all  known  sins,  and  fully  resolved  never  to  re- 
turn to  them  again.  And  know  assuredly,  that  according  to  the 
measure  of  our  repentance  will  our  benefit  be  by  the  sacrament. 
The  more  pains  we  take  with  ourselves  in  humbling  ourselves  for 
our  sins,  the  greater  comfort  may  we  expect  from  the  ordinance  j 
and  the  less  pains,  the  less  comfort. 

IV.  '  We  must  examine  ourselves  of  our  love,  both  of  God,  and 
of  our  neighbour*' 

1.  '  Of  our  love  of  Cod,'  which  is  required  in  all  the  holy  ser- 
vices we  perform  to  God,  but  especially  in  the  Lord's  supper  -7 
wherein  his  divine  love  in  giving  his  Son  for  our  redemption,  is 
s.o  gloriously  manifested,  and  so  graciously  sealed  to  us* 

2.  '  Of  our  love  of  our  neighbour,'  which  is  necessarily  requir- 
ed of  every  worthy  communicant.  In  Mat.  v.  23.  our  Saviour  de- 
clareth,  how  God  makof.h  no  reckoning  of  the  most  '  religious  ac- 
tions, where  true  brotherly  affections  are  wanting  •,'  and  therefore 
requireth  brotherly  love,  and  reconcilement  first  to  be  endeavour- 
ed, before  our  sacrifice  be  presented  to  God. 

V.  '  We  must  examine  ourselves  of  our  new  obedience,  with- 
out which  our  receiving  will  prove  vain  and  hypocritical.'  As 
f  he  Lord7s  supper  is  God's  seal  to  the '  covenant  of  grace,'  assuring 
us  of  his  willingness  to  perform  the  covenant  on  his  part ;  so,  it  is 
a  bond  and  obligation  on  our  part,  as  was  hinted  before,  whereby 
we  solemnly  engage  ourselves  to  yield  faithful  service,  and  sin- 
cere obedience  unto  God  :  and  so  oft  as  we  partake  of  that  ordi- 
nance, so  oft  we  ought  to  renew  our  obligation  to  new  obedience, 
and  to  examine  ourselves  concerning  the  truth  and  sincerity  of  our 
obedience  hitherto. 

51.  Q.  What  is  the  danger  of  receiving  unworthily? 

A.  The  unworthy  receiver  eateth  and  drinketh  judgment  to 
himself. 

So  the  apostle  tells  us,  1  Cor.  xi.  29.  '  He  that  eateth  and  drink- 
eth unworthily,  eateth  and  drinketh  damnation  to  himself:'  as  our 
translation  rendereth  it.  But  the  word  krima  in  the  Greek,  some- 
times signifieth  eternal  damnation,  and  sometimes  temporal  judg- 
ment, or  chastisement  ;  and  in  thai  place  it  may  be  taken  in  both, 
senses,  and  nay  imply  both,  in  respect  of  the  divers  persons  upon 
wiioca  it  is  executed. 


The  Principles  of  the  Christian  Religion*  475 

IF  you  ask,  how  unworthy  receivers  eat  and  drink  their  own 
judgment  or  damnation  ?  I  answer  ;  first,  'Unworthy  receiving 
doth  dispose  men  for  judgment;'  it  ripens  and  prepares  them  for 
wrath.  Those  that  grow  not  better,  grow  worse  by  the  sacrament-. 
making  way  for  the  devil  to  enter  into  them,  as  he  did  into  Judas 
after  his  receiving  the  sop;  who  hath  the  greater  advantage  against 
them,  to  fill  them  with  ail  unrighteousness,  and  thereby  to  fit  them 
for  destruction. 

2.  '  Unworthy  receiving  doth  expose  men  to  judgment,'  and 
that  both  temporal  and  eternal :  even  believers,  receiving  unwor- 
thily, do  thereby  merit  the  zurath  of  God,  and  without  deep  re- 
pentance, cannot  escape,  and  may  fall  into  temporal  judgments, 
notwithstanding  their  repentance.  But  the  ungodly  and  impenitent 
receivers,  it  binds  up  under  a  curse,  and  seals  them  to  destruction. 
It  hardens  them  against  repentance,  and  if  they  recent  not,  it  binds 
them  over  to  eternal  vengeance*  O  tremble  and  fear,  tremble  and 
prepare  for  this  sacred  ordinance  :  you  that  hope  you  are  believers, 
be  careful  and  jealous  of  yourselves  in  your  preparations,  see  that 
you  be  serious  in  them;  you  know  not  how  dear  it  may  cost  you, 
if  you  come  not  duly  prepared. 

Appl.  1 .  In  regard  of  the  danger  of  unworthy  receiving  ;  after 
your  due  preparation,  be  exhorted  in  order  to  your  right  partici- 
pation. 

1.  To  approach  unto  the  table  with  all  holy  reverence,  carry- 
ing yourselves  as  in  the  sight  and  presence  of  the  great  God,  who 
observeth  the  inward  thoughts  of  our  heart,  as  well  as  the  outward 
fictions  of  our  bodies. 

2.  And  in  the  time  of  receiving,  let  us  make  use  of  our  outward 
senses,  for  the  stirring  up  our  spiritual  affections  ;  often  fastening 
our  eyes  upon  the  visible  signs  and  rites,  and  thereby  raising  our 
meditations  of  the  spiritual  things  signified  thereby.  When  we  see 
the  minister  breaking  the  bread,  and  pouring  out  the  wine,  then 
hy  faith  let  us  behold  Christ  wounded,  bleeding  and  crucified  before 
•our  eyes,  thereby  satisfying  God's  justice  for  our  sins.  Oh  how 
should  the  consideration  of  these  things  affect  our  hearts  with  bitter 
yrief  and  sorrow  for  our  sins,  as  the  cause  of  Christ's  sufferings  ; 
and  likewise  raise  up  our  hearts  to  an  holy  admiration  of  the  love  of 
God  in  giving  his  Son,  and  of  the  love  of  Christ  in  dying  for  us  J 
and  then  raise  and  enlarge  our  hearts  in  flames  of  love  and  praise. 

3.  '  Let  us  solemnly  renew  our  covenant  with  God.'  Let  God's 
giving  us  the  bread  and  wine,  be  looked  upon  by  us,  as  his  setting. 
his  seal  afresh  to  his  covenant,  and  giving  it  sealed  into  our  hands  : 
and  let  our  receiving,  our  eating  and  drinking,  be  our  setting  our 
own  seal  to  our  covenant  with  God.  In  the  very  act  of  receiving, 
lift  up  your  hearts  thus  to  the  Lord ;  '  Lord,  let  thy  giving  me 
these  tokens  of  thy  covenant,  be  a  sign  betwixt  thee  and  me,  that 
thou  wilt  be  mv  God,  and  wilt  perform  unto  me  all  the  sracicirc 


476  The  Principles  of  the  Christian  Religion, 

words  of  thy  covenant :  and  let  my  receiving  them,  be  a  sign  be- 
twixt me  and  thee,  that  I  do  nnfeignedly  give  up  myself  to  thee  as 
thy  covenant-servant ;  and  that  I  will,  through  thy  grace,  endea- 
vour to  be  faithful  and  stedfast  in  the  covenant  of  my  God.1 

4.  '  Having  thus  renewed  your  covenant,  resolve  in  the  strength 
of  the  Lord,  to  be  faithful  in  keeping  your  covenant.' 

A  large  explication  of  these  things  you  may  find  in  my  Christian 
Directions  hozo  to  walk  with  God,  chap.  xii. 

Having  treated  largely  of  the  Word  and  Sacraments  :  I  come 
now  to  treat  of  Prayer  ;  which  is  the  means  on  our  part  to  be 
performed,  for  the  obtaining  a  blessing  on  the  Word  and 
Sacrament. 

52.  Q.  What  is  Prayer  ? 

j1.  Prayer  is  a  right  opening  of  the  desire  of  the  heart  to  God 
in  the  name  of  Jesus  Christ. 

Expl.  In  this  answer  is  set  forth. 

I.  '  The  general  nature  of  prayer,'  which  is,  '  an  opening  or 
making  known  of  the  desires  of  your  hearts.'  Desire  is  the  soul  of 
prayer,  and  there  must  not  only  be  habitual  desires,  but  they  must 
be  actuated.  Praying  is  the  pouring  out  our  souls  in  actual  de- 
sires after  the  good  things  we  want,  Isa.  xxvi.  9.  Yet  is  not  the 
voice  altogether  excluded,  which  is  necessary  in  public  prayer  in 
the  church  ;  and  in  private,  in  and  with  the  family  ;  and  may  be 
used  in  secret,  for  the  stirring  up  our  devotions,  and  keeping  our 
minds  from  wandering  thoughts,  provided  it  be  not  done  with  an 
intention  to  be  heard  and  taken  notice  of  by  others,  which  will 
argue  gross  hypocrisy. 

II.  '  The  object  of  our  prayers,'  which  is  God  ;  it  is  he,  and 
he  alone,  that  knoweth  our  hearts,  that  is  present  in  all  places  to 
hear  the  prayers  of  his  people  :  that  is  omnipotent,  able  to  supply 
all  their  wants,  to  answer  all  their  desires  ;  whereupon  this  title, 
I  To  be  the  hearer  of  prayers,'  is  given  only  to  God  ;  as  Ps.  lxv. 
2.  '  O  thou  that  nearest  prayer,  unto  thee  shall  all  flesh  come.' 
Neither  saint  nor  angel,  nor  any  creature  are  the  objects  of  prayer 
but  God  alone.  Our  prayers  are  ordinarily  to  be  directed  to  God 
the  Father,  Son  and  Holy  Ghost ;  yet  may  we  direct  them  express- 
ly to  any  one  of  the  Three  Persons,  but  not  excluding,  but  inclu- 
ding all. 

III.  '  Our  prayers  must  be  offered  up  in  the  name  of  Christ,  No 
man  comcth  to  the  Father,  but  by  me,'  saith  our  Saviour,  John 
xiv.  6.  and  the  apostle,  Eph.  ii.  18.  '  Through  him  we  have  ac- 
cess unto  the  Father :'  and  Johnxvi.  23.  '  Whatsoever  ye  shall  ask 
the  Father  in  my  name,  he  will  give  it  you,'  saith  Christ.  To  of- 
fer up  our  prayers  in  the  name  of  Christ,  is  not  customarily  to  say 
these  words  ;  Through  Jesus  Christ  our  Lord :  but  to,  pray  in  de- 
pendence upon  Christ,  for  whose  worthiness  alone  we  beg  and 
jfeope  to  be  heard. 


The  Principles  of  the  Christian  Religion,  477 

Appl.  The  only  use  I  shall  make  of  this  duty  of  prayer,  is,  '•  to 
stir  you  up  to  a  constant  and  conscionable  performance  of  it.' 

I .  '  Be  constant  therein,'  and  that  in  all  the  kinds  of  prayer,  both 
public,  private  and  secret. 

First, '  Diligently  attend  to  the  seasons  allotted  to  public  prayers 
in  the  public  congregation,'  for  such  are  usually  most  powerful 
and  effectual.  If  one  Jacob  may  wrestle  with  God  in  prayer,  and 
prevail ;  how  much  more  may  many  Jacobs  meet  together  in  one 
place  ?  O  what  may  not  a  multitude  of  holy,  humble  and  fervent 
souls  obtain  from  the  Lord  ?  though  God  is  present  in  all  places, 
yet  more  especially  in  the  public  assemblies,  where  two  or  three, 
or  more  are  gathered  together  to  worship  him  ;  see  Acts  iv.  31. 

Secondly, '  Private  prayers  ought  daily  to  be  performed  by  ma- 
sters of  families  in  their  houses,  which,  through  God's  blessing, 
will  prove  a  special  means  to  season  their  families  with  the  true 
fear  of  God.  As  prayerless  families  are  for  the  most  part  desti- 
tute of  the  fear  of  God  ;  so  in  praying  families,  the  hearts  of  many 
are  seasoned  with  the  fear  of  God. 

Thirdly,  '  Both  masters  and  servants,  yea,  every  one  of  under- 
standing, ought  daily  to  offer  up  a  morning  and  an  evening  sacri- 
fice of  prayer  and  praise  unto  God  in  secret,  according  to  the 
direction  of  our  Saviour,'  Mat.  vi.  6.  'When  thou  prayest,  enter 
into  thy  closet,  and  pray  unto  thy  Father  which  seeth  in  secret, 
and  thy  Father  which  seeth  in  secret,  will  reward  thee  openly.' 
There  you  may  freely  open  your  hearts  into  God's  bosom,  and  de- 
sire his  direction,  assistance  and  blessing  in  such  cases  as  are  not 
fit  to  be  mentioned  before  others  :  and  there  God  usually  unbo- 
soms himself  unto  his  children.  This  duty  is  the  certain  practice 
of  every  sincere  convert.  So  soon  as  ever  Paul  was  converted, 
he. got  alone,  and  betook  himself  to  prayer,  Acts  ix.  11.  Behold 
he  prayeth.  And  it  may  well  be  questioned,  whether  any  grown 
man  or  woman  can  be  saved,  who  doth  not  call  upon  the  Lord, 
4  For  though  he  be  rich  in  mercy,  yet  it  is  to  them  who  call  upon 
him,'  Rom.  x.  12. 

II.  '  As  we  must  be  constant  in  the  duty  of  prayer,  so  conscion- 
able in  the  right  manner  of  performing  it.'    To  this  end  we  ought, 

1.  'To  pray  in  faith,'  believing  in  Christ,  for  his  obtaining  the 
acceptance,  and  granting  our  requests  through  his  merits  and  me- 
diation, and  accordingly  trusting  upon  the  Lord  for  a  gracious  an- 
swer through  him. 

2. '  Yet  with  an  humble  submission  to  the  will  of  God,1  especial- 
ly as  to  temporal  mercies,  and  likewise  for  spiritual  blessings  in 
respect  of  their  degrees.:  and  certainly,  the  surest  way  to  have  our 
own  will,  is  to  make  God's  will  ours. 

3. '  To  pray  with  fervency,  pouring  forth  our  desires  with  sighs 
and  groanings.'  It  is  the  fervent  prayer  only  that  is  effectual  ; 
James  v.  16.  I  know,  we  cannot  always  have  a  like. fervency,  but 


478  The  Principles  of  the  Christian  Religion* 

yet  we  must  always  strive  against  deadness  of  heart,  and  dulness 
of  spirit,  and  stir  up  ourselves  to  the  duty,  which  will  be  a  good 
token  of  God's  accepting  our  prayers,  and  granting  our  requests. 

4.  '  To  pray  with  humility,'  as  with  an  humble  acknowledgment 
of  our  unzvorthiness  to  appear  before  God,  and  to  receive  any  good 
thing  from  him  :  so,  with  a  sense  of  the  manifold  weaknesses  and 
infirmities,  which  accompany  all  our  religious  exercises.  The  high 
God,  as  he  dwells  in  humble  hearts  so  is  he  delighted  in  our  hum- 
ble approaches  to  him.  Christians,  as  ever  you  would  have  evidence 
that  you  are  Christians  indeed  ;  as  ever  you  would  maintain  and 
improve  that  Christianity  you  have,  be  conscientious  and  constant 
in  this  duty  of  prayer :  all  your  religion  is  like  to  rise  and  fall,  ac- 
cording to  your  rising  or  falling  in  this  duty  of  prayer ;  and  in  par- 
ticular that  of  secret  prayer.  If  either  you  neglect  it,  or  now  and 
then  when  you  are  at  leisure,  must  suffice  you  :  or  else,  if  you 
perform  it  cursorily  and  slightly,  and  do  not  strive  with  God,  and 
cry  mightily  to  the  warning  and  awakening  your  own  hearts,  your 
religion  is  never  like  to  come  to  any  thing.  Those  that  do  but 
trifle  in  prayer,  will  certainly  be  but  trifiers  in  their  whole  course. 
Would  you  know  that  your  religion  be  religion  indeed  ;  then  see  to 
it,  that  your  praying  be  praying  indeed  ;  and  in  good  earnest. 

Hitherto  of  the  4  renewed  estate  of  the  faithful  in  this  life.'  It 
remained)  to  shew,  as  their  estate  at  death,  so  after  death. 

53.  Q.  What  is  the  estate  of  the  faithful  at  their  death. 

A.  The  souls  of  the  faithful  go  forthwith  to  heaven,  and  their 
bodies  sleep  in  their  graves,  as  in  their  beds  of  rest. 

Expl.  In  this  answer  is  set  forth  the  state  both  of  the  souls  and 
bodies  of  believers  at  their  death. 

I.  *  For  their  souls,  they  go  forthwith  to  heaven  :'  that  is,  So 
soon  as  ever  a  believer  dies,  his  soul  passeth  immediately  into 
glory  ;  which  is  most  evident  to  those  that  will  consider  the  fol- 
lowing scriptures  ;  Luke  xvi.  23.  Luke  xxiii.  43.  2  Cor.  v.  3. 
Phil.iii.  23. 

II.  '  For  their  bodies,  they  shall  sleep  in  their  graves,  as  in  beds 
of  rest.1 

Appl.  '  Learn  hence  the  reasons  why  many  sinners,  though  they 
will  not  change  lives  with  the  saints,  yet  would  they  be  glad  to 
change  deaths  with  them  ;'  and  are  of  Baalam's  mind,  exprest, 
Numb,  xxiii.  10.  '  Let  me  die  the  death  of  the  righteous,  and  let 
my  last  end  be  like  unto  his.'  This  is  a  vain  desire  ;  he  that  will 
not  live  the  life  of  the  righteous,  shall  never  die  their  death.  If  thou 
will  have  one,  thou  must  take  both  :  thou  mist  live  a  righ- 
teous life,  or  thou  art  never  like  to  die  the  righteous  man's  death  \ 
but  yet  this  is  the  desire  of  the  worst. 

54.  Q.  What  is  the  state  of  the  faithful  after  death? 

Ai  The  bodies  of  the  faithful  shall  be  raised  out  of  the  grave 


^The  Principles  of  the  Christian  Religion.  47^ 

in  glory,  and  at  the  general  judgment  owned  by  Christ;  received 
into  his  favour,  and  fully  enjoy  God  for  ever. 
Expl.  Here  four  things  are  contained. 

I.  '  That  there  shall  be  a  resurrection  of  the  body  :'  the  saints 
shall  be  raised  out  of  their  graves  unto  eternal  life  and  happiness, 
John  v.  28,  29. '  The  hour  is  coming  in  which  all  that  are  in  their 
graves  shall  hear  the  voice  of  Christ,  and  shall  come  forth ;  they 
that  have  done  good,  unto  the  resurrection  of  life  ;  and  they  that 
have  done  evil  unto  the  resurrection  of  damnation.' 

II.  '  The  bodies  of  believers  shall  be  raised  up  in  glory.'    Their 

flory  is  set  forth  by  the  Apostle  in  the  general  phrase, '  They  shall 
e  like  the  glorious  body  of  Christ,'  Phil.  ii.  21.  But  more  parti- 
cularly, 1  Cor.  xv.  42.  '  It  is  sown  in  corruption,  it  is  raised  in 
incorruption,  it  is  sown  in  dishonour,  it  is  raised  in  glory :  it  is 
sown  in  weakness,  it  is  raised  in  power  ;  it  is  sown  a  natural  body, 
it  is  raised  a  spiritual  body.' 

III.  '  There  shall  be  a  general  judgment,  when  believers  shall 
be  owned  by  Christ,  acquitted  from  all  their  sins,  and  their  inte* 
grity  and  sincerity  shall  be  made  known  to  alh' 

IV.  '  After  the  resurrection,  believers  shall  be  blessed  in  the 
full  enjoyment  of  God  for  ever.'  The  full  enjoyment  of  God  notcs7 

1.  '  Their  dwelling  in  his  presence.' 

2.  '  Their  dwelling  in  his  love,  loving  and  being  beloved.' 

3.  '  Their  beatifical  vision,'  or  seeing  the  glorious  God  face  to 
face,  together  with  those  immediate  fruits  of  the  '  blessed  vision,, 
fulness  of  satisfaction,'  Psalm  xvii.  15.  and  fulness  of  glorious  and 
ravishing  joy,  Psalm  xvi.  11.  This  is  the  blessedness  of  believers, 
and  in  this  blessedness  shall  they  abide  to  all  eternity,  where  shall 
be  '  everlasting  praises,  adoring,  and  admiring,  Hallelujah  to  him 
that- sits  on  the  throne,  and  to  the  Lamb  for  ever.'     Amen. 

Appl.  1.  'Here  is  a  word  to  unbelievers:'  What  is  now  the 
chief  desire  of  your  souls  ?  Are  you  for  everlasting  glory,  or  for 
the  pleasure  of  sin  for  a  season  ?  Are  you  for  heaven,  or  for  earth  ? 
methinks,  some  of  you  at  least,  should  say,  Away  with  all  the 
pomps  and  vanities  of  the  world,  with  the  sinful  lusts  of  the  flesh. 
we  will  no  longer  be  the  devil's  slaves,  but  servants  of  Jesus  Christ ; 
he  shall  be,  as  our  Priest  and  Saviour,  so  our  Lord  and  King.  If 
this  be  the  desire  of  your  souls,  then  bid  farewell  to  all  your  sin- 
ful pleasures  and  vain  companions,  and  become  the  disciples  of 
Christ,  and  he  will  lead  you  to  his  holy  hill,  and  bring  you  into 
heaven. 

2.  '  A  word  to  believers,'  you  that  are  escaped  out  of  Egyptf 
and  are  in  the  wilderness  in  your  journey  towards  Canaan,  get 
you  up  to  the  top  of  Pisgah,  and  view  the  glory  of  that  blessed 
country,  whither  you  are  bound.  Is  your  treasure  in  heaven  ? 
there  let  your  heart  be  also.  Is  your  heart  in  heaven  ?  there  let 
your  eye  be  also.     Be  looking  daily  into  that  glory  which  is  with- 


480  The  Principles  of  the  Christian  Religion. 

in  the  vail.  Live  in  the  daily  and  affectionate  contemplation  of 
the  blessedness  to  come.  A  sight  of  your  home  will  encourage 
you  on  your  journey  towards  it.  A  sight  of  your  rest  will  quick- 
en you  on  in  your  labours,  and  comfort  you  under  your  greatest 
sufferings. 

Having  explained  the  chief  principles  of  our  Christian  Religion; 
I  shall  close  up  this  Practical  Catechism,  with  a  brief  explication 
of  the  Commandments  and  LoroVs  Prayer. 

55.  Q.  How  many  commandments  are  there  ? 

A.  There  are  ten  commandments,  which  contain  the  sum  of  the 
moral  law. 

Expl.  The  moral  law  is  a  standing  and  abiding  rule,  by  which 
all  nations  are  to  be  governed,  and  that  in  all  ages  to  the  end  of 
the  world  :  and  that  it  is  that  law  which  God  gave  at  first  unto- 
man  for  the  rule  of  his  obedience. 

God  gave  unto  Adam  as  he  was  a  public  person,  and  stock  of 
mankind,  both  a  particular  precept,  '  of  not  eating  the  fruit  of 
the  tree  of  knowledge  of  good  and  evil,'  for  the  trial  of  his  obe- 
dience :  as  also,  a  law  of  universal  obedience  written  in  his  heart, 
which  by  his  fall  was  much  obliterated  and  defaced  :  yet,  alt 
mankind  have  some  fragments  of  it  remaining  in  their  hearts  ;  such 
as  make  the  very  Gentiles,  who  have  not  the  written  law,  inex- 
cusable for  their  transgressions  ;  as  Rom.  ii.  14,  15. 

The  law  engraven  in  Adam's  heart,  being  obliterated  by  his 
fall,  was  revived  and  promulgated  by  God  to  the  people  of  Israel 
in  Mount  Sinai,  through  the  ministry  of  Moses,  which  was  the 
same  for  substance  written  in  Adam's  heart. 

56.  Q.  What  is  the  general  sum  of  both  the  tables  of  the  law  ? 
A.  The  general  sum  of  the  first  table  is  this,  Thou  shalt  love 

the  Lord  thy  God  with  all  thy  heart,  and  with  all  thy  soul,  and 
with  all  thy  mind.  And  the  general  sum  of  the  second  table  of 
the  law,  is,  Thou  shalt  love  thy  neighbour  as  thyself. 

57.  Q.  In  what  words  is  the  preface  to  the  ten  commmandments 
set  down  ? 

A.  In  these,  '  I  am  the  Lord  thy  God,  which  brought  thee  out 
of  the  land  of  Egypt,  out  of  the  house  of  bondage,' 

Expl.  In  the  preface  to  the  ten  commandments,  there  are  three 
reasons  given,  Avhy  we  should  keep  and  observe  them. 

1 .  '  Because  God  is  the  Lord,'  therefore  absolute  and  sincere 
obedience  ought  to  be  given  to  his  commandments. 

2.  '  Because  he  is  their  God  in  covenant,'  implied  in  these 
words,  '  thy  God  ;  I  am  the  Lord  thy  God,'  not  by  common  cre- 
ation, or  providential  conversation  only  ;  for  so  he  is  to  the  wick- 
ed ;  but  by  special  covenant  made  formerly  with  their  fathers  : 
wherein  he  promised  them  many  singular  mercies  and  blessings. 

3.  '  Because  he  was  their  Redeemer,'  who  brought  them  out 
of  the  land  of  Egypt,  and  out  of  the  house  of  bondage  ;  which  put 


The  Principles  of  the  Christian  Religion,  481 

a  strong  obligation  upon  them  to  yield  cheerful  obedience  to  their 
Deliverer. 

Though  these  forementioned  reasons  were  proper  to  the  Jews, 
yet,  do  they  likewise  concern  us  Christians,  and  are  strong  argu-- 
ments  to  engage  us  to  the  keeping  God's  commandments  :  For, 

1.  God  is  our  Lord  likewise,  from  whom  we  have  received  our 
being  and  well-being. 

2.  He  is  a  God  in  covenant  with  us,  as  well  as  with  Israel  of  okh 

3.  As  he  delivered  the  people  of  Israel  out  of  their  Egyptian 
bondage,  so  hath  he  delivered  us  from  our  spiritual  bondage  un- 
der sin,  Satan,  and  the  world.  And  therefore  we  are  bound  to 
take  him  for  our  God  alone,  to  be  his  faithful  servants,  and  to  keep 
his  commandments. 

58.  Q.  Which  is  the  first  commandment  ? 
A.  Thou  shalt  have  no  other  gods  before  me. 
Expl.  In  this  commandment,  there  are  three  things  required. 
And  three  things  forbidden. 
The  things  required  are, 

1 .  That  we  take  Jehovah  to  be  the  Only  true  God,  and  our  God : 
and  thereupon  give  up  ourselves  to  him  to  be  his  faithful  people. 

2.  That  we  worship  him  as  the  only  true  God. 

3.  That  we  glorify  him  as  the  only  true  God,  and  our  God  ; 
as  by  speaking  good  of  the  Lord,  so  by  living  to  his  glory  ;  or- 
dering our  conversation  aright. 

The  things  forbidden  are, 

1.  Atheism,  which  is  denying  the  true  God. 

2.  Profaneness,  in  not  worshipping  and  glorifying  him  as  men 
ought  to  do. 

3.  Idolatry,  which  is,  when  we  give  that  worship  to  any  other, 
which  is  due  to  God  alone. 

Finding  this  Practical  Catechism  to  increase  under  my  hand 
much  beyond  my  first  intention ;  I  shall  content  myself  with  shew- 
ing the  duties  required,  and  the  sins  forbidden  in  every  command- 
ment, without  making  any  distinct  application. 

59.  Q.  Which  is  the  second  commandment  ? 

A.  Thou  shalt  not  make  unto  thee  any  graven  image,  or  any 
likeness  of  any  thing ;  that  is  in  heaven  above,  or  that  is  in  the 
earth  beneath,  or  that  is  in  the  water  under  the  earth.  Thou  shalt 
not  bow  down  thyself  to  them,  nor  worship  them  :  for  I  the  Lord 
thy  God  am  a  jealous  God,  visiting  the  iniquity  of  the  fathers  up- 
on the  children,  unto  the  third  and  fourth  generation  of  them  that 
hate  me,  and  shewing  mercy  unto  thousands  of  them  that  love  me, 
and  keep  my  commandments. 

Expl.  As  the  former  commandment  directed  us  to  the  true  and 
proper  object  of  divine  worship  ;  so  this  directeth  us  to  the  right 
way  and  aaanoer  of  worshipping  the  true  God  ;  which  is  set  down5 

6! 


482  The  Principles  of  the  Christian  Religion* 

I.  Generally,  '  That  God  must  be  worshipped  according  to  his. 
own  appointment  in  his  word.' 

II.  More  particularly,  '  God  must  be  worshipped  in  and  by  his 
own  ordinances,  which  he  hath  instituted  in  his  word ;'  as  read- 
ing the  Scriptures,  Deut.  xvii,  1 8.  Preaching  and  hearing  the  word 
of  God,  2.  Tim.  iv.  2.  As  also,  praying  unto  God,  singing,  and 
praising  him  for  mercies  received,  &c. 

There  are  three  things  likewise  forbidden  in  this  commandment ; 

I.  '  The  making  of  any  image  for  a  religious  use.' 

II.  '  The  worshipping  of  images,  implied  in  this  phrase  ;  '  Thou 
shalt  not  bow  down  to  them,  nor  worship  them  :'  whereby  is  meant, 
a  yielding  to  them  a  religious  worship  and  service,  either  inward 
or  outward  ;  both  which  are  idolatry. 

III.  '  All  will-worship,'  which  is  the  worshipping  of  God,  for 
substance  any  other  way  than  is  appointed  in  his  word,  or  the 
making  any  thing  a  necessary  part  of  his  worship,  which  he  hath 
not  commanded. 

In  this  commandment,  there  are  three  reasons  expressed,  why 
we  should  diligently  observe  and  keep  the  same  5  in  these  words  j 
"For  I  the  Lord  thy  God  am  a  jealous  God.' 

1 .  '  Because  God  hath  a  supreme  power  and  authority  over  us ;' 
implied  in  these  words,  /  the  Lord ;  to  whose  laws  and  command- 
ments we  own  all  faithful  obedience. 

2.  '  Because  he  hath  a  propriety  in  us  ;  a  just  right  and  title  to- 
ns, as  his  own:'  Implied  in  these  words,  'Thy  God;  for  I  am 
the  Lord  thy  God.' 

3.  '  Because  he  is  a  God  jealous  for  his  worship :'  Implied  in 
this  phrase,  /  am  a  jealous  God,  As  a  jealous  husband  cannot 
endure  the  lewd  and  unfaithful  dealing  of  his  wife  :  So,  the  Lord 
cannot  abide  undutifulness,  or  unfaithfulness  in  his  worship.  He 
hates  idolatry,  as  much  as  an  husband  doth  adultery  in  his  wife. 

Now  God  expresseth  his  jealousy  about  his  own  worship, 

1.  'In  punishing  the  breakers  of  this  commandment,  even  to 
the  third  and  fourth  generation.' 

2.  '  In  rewarding  such  as  make  conscience  of  keeping  this  law,* 
in  these  words  ;  '  Shewing  mercy  to  thousands  of  them  that  love  me 
and  keep  my  commandments.'  Not  that  God's  mercy  extendeth  to 
all,  and  every  child,  unto  a  thousand  generations  'of  them  that 
love  him  and  keep  his  commandments  ;'  but  only  to  such  children 
as  walk  in  the  steps  of  their  godly  parents  ;  whereof  there  is  the 
more  hope  they  would,  by  reason  of  their  parents'  prayers,  and 
good  example  and  instructions. 

60.  Q.  What  is  the  third  commandment  ? 

A.  Thou  shalt  not  lake  the  name  of  the  Lord  thy  God  in  vain  : 
For  the  Lord  wilt  not  hold  him  guiltless  that  taketh  his  name  in 
vain. 

Expl.  By  the  name  of  God  may  here  be  meant,  as  God  hiiu- 


The  Principles  of  the  Christian  Religion.  483 

self,  so  his  Titles,  Attributes,  and  every  thing  whereby  he  makes 
himself  known  :  Which  are  taken  in  vain  three  ways. 

1.  By  our  common  using  them  in  our  ordinary  talk. 

2.  By  swearing  by  the  name  of  God,  and  that  in  ordinary  dis- 
courses. 

3.  By  forswearing,  or  swearing  falsely. 

The  reason  to  inforce  the  keeping  of  this  commandment,  is  in 
these  words  ;  '  For  the  Lord  will  not  hold  him  guiltless  that  taketh 
his  name  in  vain,'  but  will  assuredly  without  true  and  unfeigned 
repentauce,  execute  severe  judgment  upon  them.    ' 

61.  Q.  Which  is  the  fourth  commandment? 

A.  Remember  the  sabbath-day  to  keep  it  holy,  Six  days  shall" 
thou  labour,  and  do  all  thy  works  :  but  the  seventh  day  is  the  sab- 
bath of  the  Lord  thy  God  ;  in  it  thou  shalt  not  do  any  work,  thou, 
nor  thy  son,  nor  thy  daughter,  thy  man-servant,  nor  thy  maid-ser- 
vant, nor  thy  cattle,  nor  the  stranger  that  is  within  thy  gates.  Fop 
-in  six  days  the  Lord  made  heaven  and  earth,  the  sea,  and  all  that 
in  them  is,  and  rested  the  seventh  day  ;  wherefore  the  Lord  bles- 
sed the  seventh  day,  and  hallowed  it. 

Expl.  As  the  first  commandment  shewed  us  the  true  and  proper 
Object  of  divine  worship  :  The  second,  the  means  of  worship  ;  The 
third,  the  manner:  So  this  fourth,  the  special  time  for  divine  wor- 
ship.    Concerning  which,  there  are  three  things  expressed. 

I.  '  That  some  certain  time  ought  to  be  set  apart  for  the  wor- 
ship of  God.'  The  light  of  nature  teacheth,  that  God  is  to  be 
worshipped,  and  that  some  time  is  to  be  set  apart  for  the  same. 

II.  '  God  at  the  beginning  appointed  the  seventh  Day  to  be  set 
apart  for  an  holy  sabbath.'  It  was  meet  that  God,  who  made  man 
for  his  service,  should  appoint  him  his  own  time  for  his  own  wor- 
ship. This  he  did  in  paradise,  Gen.  ii.  2,  3.  And  afterwards  on 
mount  Sinai,  where  was  a  second  edition  of  it. 

III.  '  Not  c-nly  a  part  of  the  seventh  day  is  commanded  to  be 
kept  holy,  but  the  whole  day.'  As  God  rested  on  the  seventh 
day,  so  he  is  said  to  have  sanctified  it ;  that  is,  dedicated  and 
consecrated  it  wholly  to  his  own  service :  respect  being  had  to 
nature,  and  the  constitutions  of  men's  bodies  :  for  God  will  have 
■mercy,  and  not  sacrifice. 

If  it  be  asked  which  day  of  seven  God  hath  appointed  to  be  set 
apart  for  an  holy  sabbath  ? 

I  answer.  '  That  at  the  beginning  of  the  world,  God  commanded 
the  seventh  and  last  day  of  the  week,  to  be  kept  holy,  which  day 
was  to  be  observed  to  the  resurrection  of  Christ :  And  from 
thence  to  the  end  of  the  world,  the  first  day  of  the  week  is  to  be 
kept  as  a  christian  sabbath. 

Which  day  was  kept  and  observed  by  the  apostles  in  their  time, 
and  by  the  christian  church  ever  since. 

If  jou  ask  a  reason  for  the  change  of  the  day  ?  I  answer. 


484  The  Principles  of  the  Christian  Religion* 

That  it  might  be  a  perpetual  commemoration  of  the  glorious 
resurrection  of  Christ,  and  of  the  great  work  of  redemption  acr 
complished  by  him ;  whereof  he  gave  a  clear  evidence  and  de- 
monstration by  his  rising  from  the  dead* 

As  God,  after  he  had  finished  the  work  of  creation,  rested  and 
sanctified  the  seventh  day,  to  be  kept  as  an  holy  rest :  So,  Christ, 
after  he  had  ended  his  great  work  of  redemption,  rested  and 
sanctified  the  day  of  his  resurrection,  which  hath  since  been  kept 
by  all  christians  in  all  after  ages  as  an  holy  rest :  The  redemption 
by  Christ  being  in  some  respects  a  more  glorious  work  than  the 
creation  of  the  world. 

Having  thus  proved  the  institution  of  the  Lord's  day ;  I  pro- 
ceed to  shew  you,  '  how  it  is  to  be  sanctified.'    Namely, 

I.  '  By  resting  from  our  wordly  businesses  and  employments, 
which  is  the  least  that  can  be  meant  by  sanctifying  a  day  and 
keeping  it  holy. 

Neither  may  we  ride  abroad  either  for  our  profit  or  pleasure  on 
that  day  ;  for  God  hath  commanded,  that  the  beast  should  rest 
thereon,  Exod,  xx.  10. 

II.  '  By  resting  from  all  worldly  recreations ;'  as  shooting, 
bowling,  wrestling,  ringing,  dancing ;  as  also  from  too  liberal 
eating  and  drinking,  especially  wine  or  strong  drink,  at  least  so 
much  as  may  make  us  either  drowsy  or  unapt  to  serve  God  with 
our  hearts  and  minds.  In  Isa.  lviii.  13.  the  Lord  requireth  of  his 
people,  '  That  they  turn  away  their  feet  from  doing  their  own 
pleasure  on  his  holy  day.     For, 

First,  '  Sports  and  recreation  are  more  apt  to  indispose  the  mind 
to  the  serious  performance  of  holy  duties,  than  honest  labour.' 

Secondly,  '  Though  recreations  do  not  keep  men  from  the  pub- 
lic duties  of  piety,  yet  do  they  for  the  most  part  hinder  them 
from  the  performing  of  private  duties  in  and  with  their  families, 
and  oft-times  from  their  secret  devotions  in  their  closets  or  cham- 
bers.1 In  which  respect  those  sports  and  pastimes  which  may  be 
lawful  on  the  week-days,  on  the  Lord's  days  are  impious  and  pro-> 
fane. 

Some,  I  know,  are  apt  to  plead  on  the  behalf  of  servants,  say- 
ing, shall  they  have  no  time  for  their  recreation?  No  refreshing  a  « 
ter  their  painful  toil  and  labour  ?  To  such  I  answer, 

First,  To  them  who  are  wearied  with  bodily  labour,  rest  must 
needs  be  the  fittest  refreshment  for  their  bodies  :  and  if  they  be 
spiritually  minded,  nothing  can  be  more  delightful  to  them  than  a 
conscionable  performance  of  holy  and  religious  exercises. 

Secondly,  If  bodily  recreations  be  thought  convenient  for  ser- 
vants sometimes,  why  must  they  be  upon  the  Lord's-day,  which 
God  hath  wholly  appropriated  to  himself;  and  not  rather  on  some 
week  day  ?  Hath  God  given  to  us  six  days,  and  reserved  but  one 
«f  seven  to  himself  ?  and  shall  we  be  so  disingenuous,  as  sacrile- 


The  Principles  of  the  Christian  Religion,  485 

giously  to  encroach  upon  that,  and  steal  away  part  of  it  for  our 
own  and  our  servant's  recreation  and  refreshment  ? 

III.  '  The  Sabbath  is  sanctified  by  keeping  it  a  holy  rest :'  which 
is  by  consecrating  this  day  of  our  rest,  to  the  spiritual  duties  of 
that  day,  Exod.  xx.  8.  "Remember  the  Sabbath-day,  to  keep  it  ho- 
ly :'  so  that  it  is  not  sufficient,  that  we  refrain  from  our  own  works, 
but  we  must  likewise  do  the  works  of  God,  the  duties  of  his  wor- 
ship and  service.  The  duties  by  which  the  Sabbath  is  sanctified, 
are  of  three  sorts,  viz.  Public,  Private,  and  Secret. 

1.  '  Public  duties  of  piety,  are  such  as  are  performed  in  the  pub- 
lic congregation  :'  In  the  conscionable  discharge  of  which,  God 
is  most  of  all  honoured. 

II.  '  Private  duties  of  piety,  are  such  as  are  performed  in  and 
with  the  family ;'  as  praying,  reading  the  scriptures,  or  some  other 
good  books  ;  catechising,  repeating  the  sermons  heard  that  day, 
singing  of  psalms,  holy  conference,  and  the  like. 

III.  '  Secret  duties  of  piety,  are  such  as  are  performed  in  our 
chambers  or  closets  ;'  as  reading,  praying,  meditating  and  exa- 
mining ourselves.  These  are  duties  which  must  be  acted  between 
God  and  our  own  souls.  As  Christ  went  oft-times  upon  a  mount 
to  pray  apart,  so  he  bids  us  go  sometimes  into  a  secret  place,  to 
pour  out  our  souls  in  prayer  unto  God.  Mat.  vi.  6. 

IV.  Besides  the  forementioned  works  of  piety,  there  are  two 
sorts  of  duties  which  may  and  ought  to  be  done  on  the  Lord's-day ; 
namely,  '  Works  of  necessity,  and  works  of  mercy.' 

1  o  '  By  works  of  necessity,'  are  meant,  such  as  are  of  importance, 
and  could  not  without  great  inconveniency  be  done  the  day  before, 
nor  put  off  till  the  day  after. 

2.  *  By  works  of  mercy,'  are  meant  both  such  as  appertain  to 
the  body  of  our  neighbour  ;  as  giving  of  alms,  visiting  the  sick,  of 
such  as  are  in  prison  :  as  also  to  his  soul,  as  instructing  the  ig- 
norant, comforting  the  afflicted,  resolving  the  doubtful,  reproving 
such  as  do  amiss, especially  such  as  live  loosely  and  scandalously, 
to  reconcile  such  as  are  at  variance,  and  the  like. 

In  the  close  of  the  fourth  commandment,  we  find  four  reasons  to 
press  upon  us  a  strict  observation  of  the  Sabbath-day. 

1.  'The  equity  of  it.'  And  indeed,  what  can  be  more  equal, 
than  that  we  should  cheerfully  spend  the  '  Seventh  day  in  God's 
worship  and  service  ;'  considering  he  hath  allotted  unto  us  six 
days  of  seven  for  our  own  affairs,  and  hath  reserved  but  one  to 
himself:  whereas  he  might  have  required  six  days  for  his  worship 
and  service  ;  and  afforded  unto  us  the  seventh  day  for  our  own 
business,  Exod.  xx.  9. 

2.  '  The  propriety  which  God  hath  in  the  seventh  day,  which 
he  calls  his  own  day  :'  It  is  God's  enclosure,  and  not  to  be  made 
a  common,  Exod.  xx.  10.  'The  seventh  day  is  the  Sabbath  of  the 
Lord  thy  God.' 


486  The  Principles  of  the  Christian  Religion, 

3.  '  A  third  reason  is  taken  from  God's  own  example,'  who  c  in 
six  days  made  heaven  and  earth,  the  sea,  and  all  that  in  them  is, 
and  rested  the  seventh  day  •'  therefore  man  must  do  the  same : 
God  gave  us  an  example,  that  we  should  follow  his  steps. 

4.  '  A  fourth  reason  is  taken  from  God's  blessing  the  Sabbath- 
day.'  For  it  is  said,  Exod.  xx.  11.  'God  blessed  the  Sabbath- 
day,'  that  is,  He  maketh  the  Sabbath  a  blessed  day,  or  a  day 
of  blessing,  an  effectual  means  of  good  both  to  the  souls  and  estates 
of  those  who  carefully  and  cOnscionably  observe  the  same. 

First,  '  To  the  souls  of  men.'  Into  how  many  dark  souls  hath 
God  caused  the  light  of  his  grace  to  shine  on  this  day  ?  making 
it  a  wedding  cay  to  many,  a  day  of  their  espousals  unto  Christ? 
Thousands  may  date  their  new-birth  from  such  or  such  a  Sabbath. 
Now,  hath  God  thus  honoured  his  own  day  ?  and  shall  not  we 
sanctify  it  ?  Hath  he  blessed  it  ?  and  shall  we  profane  it  ? 

Secondly,  '  God  doth  bless  a  conscientious  observation  of  his 
day  to  cur  temporal,  as  well  as  our  spiritual  advantage  ;'  1  Tim. 
iv.  8.  '  Godliness  is  profitable  unto  all  things,  having  promise  of 
the  life  that  now  is,  as  well  as  of  that  which  is  to  come.'  There 
is  an  universal  gainfulness  in  real  godliness  :  for  it  hath  both  hea- 
ven and  earth  entailed  on  it.  Now,  wherein  doth  true  godliness 
more  eminently  appear,  than  in  a  strict  observation  of  the  LorcPs~ 
dav  ?  and  therefore,  the  more  conscionable  we  are  in  sanctifying 
that,  the  greater  blessing  may  we  expect  from  God  in  our  callings 
upon  the  week  clays.  If  we  begin  the  week  Avith  God  on  the  first 
day  "of  it,  he  will  be  sure  t^  follow  us  with  his  blessing  all  the  re- 
maining part  of  it.  Th'e  surest  and  safest  way  then  to  get  estate* 
for  ourselves  and  cL'Idren,  is  to  keep  holy  the  Sabbath-day. 

To  these  reasdns  ;  I  shall  add  ona  more,  taken  from  the  (prst 
word  of  the  ccr';:nandri;ent.  remember,  set  in  the  beginning  of  it ; 
fer  which  these  reasons  may  lie  given. 

1.  '  Because  of  our  proneriess  to  forget  to  keep  holy  the  Sab- 
feath-day,  and  our  great  backwardness  thereunto :'  it  being  against 
the  grain  of  corrupt  nature  to  spend  any  time,  much  less  any  holy 
day  seriously  with  God. 

2.  '  Because  the  life  of  religion,  and  of  Christianity,  lies  much 
upon,  and  is  maintained  by,  our  keeping  holy  the  Sabbath-day.' 
Whereupon,  said  a  worthy  divine  now  with  God,  '  Take  away 
God's  Sabbath,  and  religion  will  come  to  nothing.'  And  indeed, 
God  never  puts  a  mcmenlo,  to  any  duty,  but  what  is  of  great  im- 
portance ;  God  therefore  prefixing  it  to  this  commandment,  im- 
plieth  the  observing;  of  it  10  be  of  high  concernment  5  which,  upon, 
our  peril,  must  not  be  neglected  or  forgotten. 

62.  Q.  Which  is  the  fifth  commandment  ? 
A.  Honour  thy  father  and  thy  mother,  that  thy  days  may  lie 
long  in  the  land,  which  the  Lord  thy  God  giveth  thee. 


The  Principles  of  the  Christian  Religion*  48? 

Expl.  This  commandment  containeth  both  a  precept  and  a  pro- 
snise. 

1.  A  precept,  in  these  words,  '  Honour  thy  father  and  thy  mo- 
ther.1 

2.  A  promise,  in  the  text,  '  That  thy  days  may  be  long  upon 
the  land  which  the  Lord  thy  God  giveth  thee.' 

Under  father,  and  mother,  in  the  precept,  are  comprised  not  on- 
ly natural  parents,  but  likewise  all  superiors,  both  in  age  and 
gifts  ;  especially  such,  as  by  God's  ordinance  are  over  us  in  place 
and  authority,  whether  in  family,  church  or  state. 

Under  the  word  honour,  are  implied  all  sorts  of  duties  which 
we  owe  to  our  superiors. 

2.  '  To  the  precept  of  honouring  our  father  and  our  mother,  is 
added  a  promise  of  long  life  and  prosperity,  to  those  who  shall 
keep  this  commandment,  so  far  as  it  may  tend  to  the  glory  of  God 
and  their  good  :'  but,  if  God,  in  hls^infinite  wisdom,  seeing  it  bet- 
ter for  them  to  be  gathered  to  their  fathers,  and  to  be  freed  from 
sin  and  misery,  take  them  away  sooner,  he  hereby  abundantly  re- 
compenseth  the  want  of  temporal  life  here,  with  eternal  life  here- 
after. 

63.  Q.  Which  is  the  sixth  commandment  ? 
A.  Thou  shalt  not  kill. 

In  this  commandment,  are  forbidden  all  ways  and  means  of  ta- 
king away  either  our  own  or  other  men's  lives,  except  in  case  of 
public  justice,  or  necessary  defence. 

64.  Q.  Which  is  the  seventh  commandment? 
A.  Thou  shalt  not  commit  adultery. 

For  the  things  forbidden  in  this  commandment ;  know,  that 
under  the  name  of  adultery,  are  forbidden  all  the  kinds  and  de- 
grees of  uncleanness,  as  fornication,  rape,  incest,  sodomy,  and  all 
unnatural  lusts.  It  likewise  forbiddeth  all  speculative  fij  thine  ssy 
and  contemplative  uncleanness,  which  are  not  only  sinful  in  them- 
selves, but  the  '  panders  of  bodily  defilements ;'  also  all  bawdy 
speeches,  and  filthy  communications,  which  are  apt  to  stir  up  lust9 
both  in  ourselves  and  others  ;  and  all  outward  acts  of  uncleanness 
and  filthy  pollutions.  It  likewise  forbiddeth  '  all  occasions  and 
incentives  to  uncleanness  ;'  as  the  society  of  wanton  persons,  la- 
scivious dancing,  immodest  attire,  excess  in  eating  and  drinking, 
hearing  filthy  songs,  reading  amorous  books,  as  romances,  and 
the  like. 

65.  Q.  Which  is  the  eighth  commandment  ? 
A.  Thou  shalt  not  steal. 

The  main  thing  forbidden  in  this  commandment,  is,  '  The 
wronging  of  our  neighbours  in  their  goods  f  which  may  be  done 
several  ways:  not  only  by  robbing  them  on  the  high-ways,  and 
break:.);-  into  their  houses  :  but  aiso  by  using  false  weights  and 
measures,  by  selling  bad  wares  for  good,  by  forestalling  the  mar- 


488  The  Principles  of  the  Christian  Religion. 

feet,  and  engrossing  a  commodity,  thereby  to  raise  the  price  ;  by 
taking  advantage  of  the  ignorance  of  the  buyer,  or  of  the  neces- 
sity of  the  seller;  all  which  are  forbidden  in  this  commandment, 
1  Thou  shalt  not  steal.' 

And  as  we  are  here  forbidden  to  wrong  our  neighbours  in  their 
outward  estate,  so  likewise  ourselves  ;  which  is  too  often  done 
several  ways : 

1.  By  idleness  and  negligence  in  our  callings,  Prov.  xviii.  9. 

2.  By  an  unthrifty  ordering  our  estate,  Prov.  xi.  1 7. 

3.  By  rash  and  unadvised  suretyship,  Prov.  xxi.  17. 

4.  By  an  over-much  love  of  pleasures,  Prov.  xxiii.  21. 

5.  By  gaming  for  gain  :  every  gamester  though  he  intends  his 
gains,  yet,  for  the  most  part  in  the  end  sits  down  by  the  loss. 
There  is  hardly  a  greater  consuming  of  men's  estates,  than  by 
gaming.  Every  such  gamester  is  a  robber ;  he  that  loseth,  robs 
fiimself,  and  he  that  wins,  robs  his  neighbour. 

66,  Q.  Which  is  the  ninth  commandment? 

A.  Thou  shalt  not  bear  false  witness  against  thy  neighbour. 

This  commandment  forbiddeth  three  things, 

1 .  All  lying  ;  not  only  the  pernicious  lie,  which  is  made  '  mere- 
ly to  deceive  another ;'  but  likewise  the  sporting  lie,  which  is  made 
only  for  mirth :  and  also  the  officious  lie,  which  is  told  only  for 
the  '  preventing  some  prejudice,  or  procuring  some  good.  God 
hateth  every  lying  tongue,'  Prov.  xii*  17.  Yea,  '  all  lying  lips  are 
an  abomination  to  him,'  Prov.  ix.  21.  And  we  find  liars  in  scrip* 
ture  reckoned  amongst  murderers,  idolaters,  whoremongers,  and 
other  heinous  sinners,  whose  lot  and  portion,  without  sincere  repen- 
tance, will  be  'hell-fire  to  all  eternity,'  Rev.  xxi.  8. 

This  commandment  forbiddeth, '  whatsoever  is  injurious  to  the 
good  name  of  our  neighbour  :'  as  lightly  to  raise,  willingly  to  hear, 
and  rashly  to  give  credit  to  any  ill  report  of  them  ;  or  unwillingly 
to  hear  their  commendations :  as  also,  to  judge  hardly  of  their 
sayings  and  doings,  interpreting  good  things  ill,  and  doubtfuJ 
things  in  the  worst  sense.  Yea,  to  blaze  abroad  their  secret 
faults,  especially  such  as  sins  of  infirmity  ;  aggravating  the  same 
by  all  imaginable  circumstances. 

3.  But  by  this  commandment,  is  particularly  and  expressly  for- 
bi  Iden  'the  bearing  false  witness  against  our  neighbour  before  a 
m;;  ."'strate  ;'  which  we  do,  when  we  testify  that  for  truth,  which 
we  know  not  to  be  true ;  or  what  we  know  to  be  false. 

67.  Q.  Which  is  the  tenth  commandment  ? 

A.  Thou  shalt  not  covet  thy  neighbour's  house,  thou  shalt  not 
covet  thv  neighbour's  wife,  nor  his  man-servant,  nor  his  maid-ser- 
vant, nor  his  ox,  nor  "his  ass,  nor  any  thing  that  is  thy  neighbour's. 

This  commandment  forbiddeth,  as  discontentment  with  our  own 
gstate;  so  'inordinate  affecting  or  desiring  of  any  thing  that  is 
our  neighbour's.'     In  the  former  commandments,  we  are  forbid- 


The  Principles  of  the  Christian  Religion,  489 

den  to  wrong  our  neighbour,  either  in  his  body,  goods,  or  good 
name ;  here  we  are  forbidden  so  much  as  to  covet  or  desire  any 
thing  that  is  his. 

I  do  not  say,  that  every  desire  to  have  something  added  to  our 
lot  and  portion,  is  here  forbidden  5  but  when  it  is  inordinate  ;  and 
that  is, 

1 .  '  When  we  desire  more  than  is  needful  for  our  state  and 
condition.' 

2.  '  When  the  desire  is  too  eager  and  vehement. 

3.  '  When  the  thing  desired  too  much  afiecteth  us  :'  so  that  we 
are  very  much  discontented  till  it  be  obtained. 

Neither  is  all  desire  of  that  which  is  our  neighbour's  unlawful : 
we  may  not  desire  what  is  his,  either,  1.  'Against  his  will,'  or, 
2.  '  To  his  hurt  and  prejudice  :*  But  we  may  lawfully  beg,  bor- 
row, or  buy  that  wThich  is  our  neighbour's. 

68.  Q.  Can  any  man  perform  exact  obedience  to  the  whole  law 
of  God  ? 

A.  No  mere  man  since  the  fall  of  Adam,  can  perform  exact 
obedience  to  the  laws  of  God,  but  doth  daily  and  hourly  break 
them. 

Here  are  two  things  expressed : 

1.  '  That  no  mere  man  since  the  fall,  is  able  either  of  himself, 
or  by  any  grace  received,  perfectlv  to  keep  the  commandments 
of  God.' 

2.  '  That  every  man  doth  daily  break  them  in  thought,  word3 
and  deed.' 

The  first  of  these  doth  appear  from  clear  testimonies  of  scrip- 
ture, Eccles.  vii.  20.  '  There  is  not  a  just  man  upon  earth  that 
doth  good  and  sinneth  not.'  And  James  iii.  2.  In  many  things  toe 
offend  all,  saith  the  apostle,  including  himself.  This  cometh  to 
pass,  by  reason  of  the  innate  corruption  which  remaineth  in  the 
best,  after  they  are  sanctified  by  the  Spirit  of  God. 

I  shall  close  this  Practical  Catechism,  with  a  brief  explanation 
of  the  LORD'S  PRAYER. 

69.  Q.  Of  how  many  parts  doth  the  Lord's  prayer  consist? 
A.  The  Lord's  prayer  consisteth  of  three  general  parts,  namely, 

the  preface,  the  petitions,  and  the  thanksgiving. 

70.  Q.  In  which  words  is  the  preface  of  the  Lord's  prayer  set 
down  1 

A.  The  preface  of  the  Lord's  prayer,  is  in  these  words,  '  Our 
Father  which  art  in  heaven.' 

Expl.  Here  God  is  described  by  his  goodness,  and  by  his 
greatness. 

His  goodness  is  implied  in  this  title,  Father. 

His  greatness  is  set  forth  by  the  chief  place  of  his  residence, 
which  is  heaven,  where  his  glory  is  especially  manifested, 

62 


490  The  Principles  of  the  Christian  Religion* 

The  former  sheweth  how  ready  God  is  to  hear  and  answer  onr 
prayers  ;  being  our  gracious  Father  in  and  through  Jesus  Christ. 
The  latter,  how  able  he  is  to  help  us,  and  grant  our  requests. 

71.  Q,  Which  is  the  first  petition? 
A.  'Hallowed  by  thy  name.' 

72.  Q.  What  is  here  desired  ? 

A.  That  God  in  all  things,  at  all  times,  by  us  and  all  other 
creatures  may  be  hallowed  and  glorified. 

For  the  better  understanding  this  petition,  know,  that  when  we 
pray,  '  God's  name  may  be  hallowed,'  we  desire, 

1 .  '  That  we  ourselves  may  glorify  God  as  in  our  minds,'  by  ac- 
knowledging him  to  be  the  Creator,  Preserver,  and  Governor  of 
all  things :  so,  in  their  lives,  by  making  his  glory  the  main  end 
and  aim  of  all  our  actions,  and  ordering  our  conversation  so  as 
God  may  be  thereby  glorified,  Mat.  v.  16. 

2.  '  That  others  also  may  glorify  the  name  of  God ;'  that  the 
whole  world  may  admire  and  adore  his  Almighty  pozoer,  his  infinite 
power,  and  all-ruling  providence. 

73.  Q.  Which  is  the  second  petition? 
A.  '•  Thy  kingdom  come.' 

74.  Q.  What  is  here  desired  ? 

A.  That  the  power  of  Satan  may  be  weakened  and  subdued  : 
that  the  kingdom  of  grace  may  be  advanced  by  the  daily  increase 
of  its  members  ;  and  the  kingdom  of  glory  hastened  by  Christ's 
coming  to  judgment. 

75.  Q.  Which  is  the  third  petition  ? 

A.  '  Thy  will  be  done  in  earth  as  it  is  in  heaven.' 

76.  Q.  What  is  here  desired  ? 

A.  That  while  we  live  here  on  earth,  we  may  endeavour  to 
yield  such  obedience  to  the  will  of  God,  as  the  saints  and  angels 
do  in  heaven. 

In  this  petition  we  pray,  that  as  the  glorious  angels,  and  the 
glorified  saints,  do  the  will  of  God,  with  all  cheerfulness  and  ala- 
crity, with  all  sedulity  and  diligence;  with  all  affection  and  fer- 
vency j  with  all  heartiness  and  sincerity  :  so  God's  will  might  be 
done  by  us  in  such  proportion,  as  is  suitable  to  our  state,  and  in 
the  same  sincerity,  and  integrity,  though  not  in  the  same  perfec- 
tion. 

77.  Q.  Which  is  the  fourth  petition  ? 
A.   ■  Give  us  this  day  our  daily  bread.7 
73.  Q.  What  is  here  desired  ? 

A.  That  God  would  bestow  upon  us  all  needful  temporal  good 
things,  and  his  blessing  with  them. 

Brvad  is  diversely  taken  in  Scripture  ;  but  it  is  here  taken  both 
fo  that  which  we  commonly  call  bread,  and  also  for  all  temporal 
good  tilings,  needful  for  the  preservation  of  this  present  life ;  ancl 


The  Principles  of  the  Christian  Religion.  49 1 

for  our  outward  good  estate,  as  meat,  drink,  apparel,  physic,  and 
other  things  needful  for  our  bodies. 

79.  Q.  Which  is  the  fifth  petition  ? 

A.  '  Forgive  us  our  trespasses,  as  we  forgive  them  that  trespass 
against  us.1 

80.  Q.  What  is  desired  in  this  petition  ? 

A.  That  God.  for  Christ's  sake,  would  free  us  from  the  guilt 
and  punishment  of  all  our  sins  ;  and  give  us  grace  so  to  forgive 
others  their  trespasses  against  us,  as  we  may  thereby  be  assured 
of  the  forgiveness  of  our  sins  committed  against  God. 

I.  '  By  forgiving  our  trespasses,'  is  here  meant,  '  a  full  acquit- 
ting and  setting  us  free  both  from  the  guilt  and  punishment  of  all 
our  sins  ;  and  that  without  satisfaction  to  be  required  on  our  part, 
but  only  upon  the  account  of  Christ's  merits.' 

The  reasons  why  this  clause  ('  As  we  forgive  them  that  trespass 
against  us,')  is  added  to  the  petition,  are, 

First,  'As  a  motive  to  engage  us  to  forgive  those  who  have 
wronged  us.'  For  we  pray  unto  God  to  forgive  us  so,  and  no 
otherwise,  than  as  we  forgive  others.  If  therefore  we  forgive  not 
others,  we  pray  God  not  to  forgive  us  ;  but  to  condemn  us.  We 
are  therefore  mightily  concerned  to  forgive,  lest  whilst  we  shut  up 
our  hearts  from  our  brethren,  we  shut  out  God's  mercy  from  us. 
'For  he  shall  have  judgment  without  mercy,  that  hath  shewed  no 
mercy;'  James  ii.  13. 

Secondly,  '  As  an  evidence  unto  us  of  God's  forgiving  our  sins 
and  trespasses  committed  against  him.'  For  our  forgiving  our 
neighbour,  is  a  reflex  or  fruit  of  God's  love  unto  us,  in  forgiving 
our  sins  committed  against  him.  As  therefore  we  would  be  as- 
sured of  God's  mercy  towards  us,  in  forgiving  our  sins  committed 
against  him,  let  us  be  willing  and  ready  to  forgive  those  who  have 
wronged  us,  Mat.  vi.  14. 

81.  Q.  Which  is  the  sixth  petition  ? 

A.  '  Lead  us  not  into  temptation,  but  deliver  us  from  evil/ 

82.  Q.  What  is  here  desired  ? 

A.  That  God  would  preserve  us  from  temptations  unto  sin  ;  and 
being  tempted,  powerfully  to  succour  us  under  them  ;  and  in  his 
due  time  to  deliver  us  from  them. 

There  are  three  things  expressed  in  this  petition. 

1.  '  That  we  ought  to  pray  for  preservation  from  temptations 
unto  sin.' 

2.  '  That  we  ought  to  pray  for  support  under  our  temptations.' 

3.  '  That  we  ought  to  pray  for  deliverance  out  of  the  tempta- 
tions, and  from  all  that  evil  which  we  are  tempted  to.' 

83.  Q.  In  which  words  is  the  form  of  thanksgiving  expressed  ? 
A.  The  form  of  thanksgiving  is  expressed  in  these  words,  '  For 

thine  is  the  kingdom,  the  power,  and  the  glory,  for  ever  and  ever. 
Amen. 


492  The  Principles  of  the  Christian  Religion. 

Expl.  These  words  are  set  down,  both,  as  encouragements  to 
strengthen  and  support  our  faith  in  prayer  ;  and  also,  '  as  a  form 
of  praise  and  thanksgiving.' 

I.  The  encouragements  to  embolden  us  to  pray  unto  God  in 
faith  and  confidence  of  being  heard,  are  four ; 

1.  '  The  first  is  taken  from  his  absolute  sovereignty,'  implied  in 
this  word,  kingdom  ;  '  For  thine  is  the  kingdom  :'  so  that  God  on- 
ly hath  authority  to  dispose  of  things,  and  to  dispense  unto  us  all 
the  afore-mentioned  blessings,  which  we  have  asked  of  him. 

2.  '  The  second  is  taken  from  his  Almighty  power,'  whereby 
he  is  able  to  grant  all  our  requests  ;  yea,  to  do  for  us  above  all  that 
we  can  ask  or  think ;  for  to  him  nothing  is  impossible,  Mat.  x.  27. 

3.  '  A  third  encouragement  is  taken  from  the  glory  of  God,' 
who  being  infinitely  glorious  in  his  mercy,  truth,  wisdom,  and 
other  attributes  of  his,  we  may  be  confident  of  his  willingness  to 
do  for  us  whatsoever  tendeth  to  his  own  glory  and  our  good.  How 
fitly  then  doth  Christ,  having  prescribed  sundry  petitions  which 
tend  to  the  glory  of  God,  teach  us  to  put  God  in  mind  of  his  glory, 
for  the  strengthening  our  faith  in  obtaining  them  ? 

II.  This  phrase,  '  For  thine  is  the  kingdom,  the  power,  and 
the  glory,  for  ever,'  is  set  down,  '  as  a  form  of  prayer  and  thanks- 
giving,' wherein  God's  Absolute  sovereignty,  Almighty  power, 
Surpassing  Glory  and  Eternity  is  acknowledged. 

Whereby  we  are  taught  to  join  praises  with  our  prayers,  which 
is  a  duty  that  God  highly  esteemeth  of,  prizing  and  preferring  it 
far  above  all  legal  sacrifices  and  burnt-offerings,  Psal.  1.  13.  And 
as  it  is  a  duty  pleasing  unto  God,  so  it  will  prove  very  beneficial 
to  ourselves  ;  for  God  loves  to  give  to  a  thankful  people. 

III.  The  conclusion  of  the  prayer  in  this  word,  timer?,  which 
doth  imply  both  our  consent  to  the  whole  prayer,  as  also  our  ear- 
nest desire  of  obtaining  the  forementioned  blessings  prayed  for,  and 
our  full  assurance,  that  God  will  accept  our  petitions  and  praises. 
For  the  word  amen  signifieth  as  much  as  So  be  it,  and  5-0  shall  it 
he.  So  be  it,  that  is  the  voice  of  desire  )  and  then  the  voice  of 
faith  is,  So  shall  it  be. 


The  surest  and  safest  Way  of  Thriving,  493  - 


Surest  and  Safest  Way  of  Thriving. 

Mat.  x.  41,  42. 

He  that  receiveth  a  prophet  in  the  name  of  a  prophet,  shall  receive 
a  prophet's  reward :  and  he  that  receiveth  a  righteous  man  in  the 
name  of  a  righteous  man,  shall  receive  a  righteous  man's  reward. 

And  whosoever  shall  give  unto  one  of  these  little  ones,  a  cup  of  cold 
water  only,  in  the  name  of  a  disciple,  verily,  I  say  unto  you,  he 
shall  in  no  wise  lose  his  reward. 

THE  troubles  whereunto  God  bringeth  his  ministers  and  peo- 
ple, though  they  be  many  and  great,  yet,  are  they  not  more,  and 
greater,  than  the  comforts  which  he  affordeth  unto  them,  to  sup- 
port and  encourage  them  in  their  troubles.  Instance  this  chap- 
ter, and  the  sermon  of  Christ  therein  recorded,  concerning-. those 
sure  trials  whereunto  his  church  and  children  should  be  brought. 
As  any  kind  of  affliction  is  foretold,  a  proper  and  peculiar  conso- 
lation is  usually  annexed.  Therefore,  to  establish  the  hearts  of 
his  suffering  servants,  and  to  encourage  their  succourers,  he  clo- 
ses up  his  sermon  with  the  words  of  the  text ;  wherein  he  de- 
clareth,  not  only  that  high  account  which  he  had  of  his  ministers, 
and  people  themselves,  but  also  of  them  who  should  yield  any  re- 
lief, or  upon  his  account  shew  kindness  to  them  ;  assuring  them, 
'  That  he  who  receiveth  a  prophet  in  the  name  of  a  prophet,  shall 
receive  a  prophet's  reward  :  and  he  that  receiveth  a  righteous 
man  in  the  name  of  a  righteous  man,  should  receive  a  righteous 
man's  reward.' 

The  words  in  brief  contain,  '  A  declaration  of  that  great  bene- 
fit which  they  bring  to  themselves,  who  afford  any  relief  and  suc- 
cour to  ministers,  or  other  saints ;  teaching,  that  there  is  no 
such  way  to  fill  our  treasures,  as  by  emptying  them  for  God.' 

For  the  clearing  of  the  words  ;  I  shall  briefly  shew  you  : 

I.  Who  is  here  meant  by  a  prophet  /  and  who  by  a  righteous 
man. 

II.  What  is  meant  by  receiving  them. 

III.  What  is  the  reward  which  foil  owe  th  thereupon. 

I.  For  the  first,  who  is  here  meant  by  a  prophet  ;  and  who  by 
a  righteous  man. 

By  a  prophet,  our  Saviour  here  meaneth  not  only  extraordinary 
ministers,  such  as  were  immediately  and  extraordinarily  inspired 
by  the  Holy  Ghost ;  or  who  had  extraordinary  revelations  to  fore- 
tell things  to  come  :  but  also  ordinary  ministers  of  the  word,  and 
interpreters  of  the  scriptures;  as  John  iv.  44.  Rev.  xi.  18. 


434  The  surest  and  safest  Way  of  Thriving. 

By  righteous  men,  he  meaneth  his  saints,  or  such  as  testify  their 
justification  through  faith  in  Christ,  by  their  sanctification,  and 
fruits  of  a  good  conscience,  whom  commonly  the  scripture  stylelh 
saints. 

II.  For  the  second,  what  is  meant  by  receiving  these  ? 

For  answer  thereunto,  you  must  know,  there  are  two  things, 
whereunto  this  receiving  may  have  a  respect. 

1.  To  the  word  and  message  of  a  minister  ;  and  so  it  signifies, 
the  hearkening  to,  and  embracing  their  holy  counsel  and  doctrine. 

2.  To  the  person  of  a  minister ;  and  so  it  signifies  the  harbour- 
ing, or  shewing  kindness  to  him  ;  as  is  evident  from  the  instance 
of  cold  water,  given  unto  a  prophet  or  righteous  man,  expressed  in 
the  following  verse.  Both  these  are  implied  under  this  phrase 
of  receiving  a  prophet,  viz.  His  doctrine,  by  embracing,  and  sub* 
mitting  to  it ;  and  his  person,  by  harbouring,  succouring,  and  re- 
lieving him  according  to  his  need. 

'  By  the  receiving  a  prophet  in  the  name  of  a  prophet,'  is  meant, 
a  succouring  and  relieving  him  '  for  his  particular  calling's  sake,' 
co  nomine,  because  he  is  a  prophet.  So  '  by  receiving  a  righteous 
man  in  the  name  of  a  righteous  man,'  intendeth  the  same  thing  ; 
namely,  the  relieving  him, ybr  his  general  calling's  sake,  because 
he  is  a  Christian,  a  child  of  God,  and  a  member  of  Christ. 

III.  For  the  third  particular,  what  is  here  meant  by  '  the  re- 
ward of  a  prophet;  and  of  a  righteous  man  V  I  answer,  these 
phrases  of  receiving  a  prophet,  and  of  a  righteous  man's  reward,' 
may  be  taken  actively,  or  passively  :  actively,  for  that  reward  which 
a  prophet,  or  a  righteous  man  giveth  :  passively*  for  that  which  is  by 
God  given  to  the  one,  and  to  the  other.  '  The  reward  which  a 
prophet  giveth,'  is  ministerially  to  preach  the  word  of  reconcilia- 
tion to  such  as  receive  them,  as  Peter  did  to  Cornelius,  Acts  x. 
34,  &c.  To  pray  for  them,  as  Abraham  for  Abimelech,  Gen.  xx, 
7,  17.  And  to  bless  them,  as  Melchisedec  blessed  Abraham,  Gen. 
svii.  19. 

The  reward  which  a  righteous  man  giveth,  is  privately  to  in- 
strur.t  and  edify,  to  pray  for,  and  to  be  a  good  pattern  and  ex- 
ample of  righteousness,  to  such  as  entertain,  or  otherwise  relieve 
him. 

'  The  reward  which  is  given  by  God,'  to  either  of  these,  for  that 
kindness  which  any  shew  unto  them,  is  such  a  surpassing  and  ex- 
cellent weight  of  glory,  as  cannot  be  expressed  by  the  tongue  of 
men  or  angels,  >  et  different  in  degrees  ;  as  is  evident,  Dan.  xii.  3, 

Some  take  these  phrases, '  Of  receiving  a  prophet,'  and  a  -righ- 
teous man's  reward,'  in  the  former  sense,  actively  y  and  others, 
■passively.     I  conceive  it  may  be  taken  in  both. 

The  words  thus  explained,  do  afford  unto  us  several  points  of 
doctrine, 

From  the  duty  here  expressed  of  receiving,  and  relieving  pro  ■ 


The  surest  and  safest  Way  of  Thriving.  495 

phels  and  righteous  men,  with  the  manner  of  setting  it  down  ;  we 
may  observe, 

1 .  Doct.  '  That  all  needful  succour,  and  good  entertainment ; 
is  to  be  afforded  to  ministers  of  the  gospel.1  This  is  the  main  and 
principal  point  intended. 

2.  Doct.  '  Christian-kindness  is  to  be  shewed  not  only  to  minis- 
ters, but  also  to  all  the  members  of  Christ.'  For  our  blessed  Sa- 
viour contents  not  himself  to  have  mentioned  a  prophet,  but  also 
addeth  a  righteous  man. 

These  two  sorts  make  up  '  the  household  of  faith ;'  to  whom  the 
apostle  exhorteth  Christians  especially  to  do  good,  Gal.  vi.  10. 

Q.  Is  our  charity  to  extend  no  farther  ? 

A.  Yes,  even  to  all  that  are  in  want,  but  especially  to  such  as 
have  a  particular  relation  to  Christ,  as  being  his  members,  or  mi" 
nisters ;  because  Christ  in  them  is  after  an  especial  manner  suc- 
coured and  relieved.  It  will  be  therefore  our  wisdom  to  take 
notice  of  the  extent  of  this  duty  ;  and  in  all  we  do,  either  for  Chris- 
tians, or  others,  to  see  to  it,  that  what  we  do,  is  done  for  the  Lord's, 
and  for  conscience'  sake  ;  to  the  one  in  compassion  to  his  mem- 
bers, to  the  other  in  obedience  to  his  will. 

4.  Doct.  '  According  to  the  kindness  which  we  shew,  shall  our 
reward  be/  He  that  receiveth,  and  relieveth  a  prophet,  shall  re- 
ceive a  prophets  reward:  and  he  that  receiveth  and  relieveth  a 
righteous  man,  shall  receive  '  the  reward  of  a  righteous  man.' 

Verse  42.  '  And  whosoever  shall  give  to  drink  unto  one  of  these 
little  ones  a  cup  of  cold  water,  only  in  the  name  of  a  disciple,  he 
shall  in  no  wise  lose  his  reward.' 

These  words  are  added  by  our  Saviour  to  the  former,  to  antici* 
pate  some  objections  which  might  be  made  thereupon ;  as  also, 
more  fully  to  explain  the  fore-mentioned  points. 

1.  Obj.  May  be  thus  made,  These  preachers  and  professors  of 
the  gospel,  are  but  mean  persons,  and  little  in  esteem,  What  great 
reward  can  be  expected  for  entertaining  them  ? 

Ans.  '  As  little  as  they  be,  be  they  as  inconsiderable  and  con- 
temptible as  the  proud  world  would  make  them,  yet,  are  they  not 
so  little  in  the  eyes  of  the  Lord,  but  that  he  will  reward  all  such 
as  are  friendly  to  them.' 

2.  Obj.  [  myself  am  but  poor,  and  can  do  but  little  for  them. 
Ans.  Though  thy  kindness  be  never  so  small,  as  small  as  a  cup 

of  water,  and  that  cold,  taken  out  of  the  river,  without  any  pains 
or  cost  to  heat  it,  yea,  but  one  cup  full  of  it,  and  no  more,  (sup- 
posing that  to  be  the  most  thou  canst  do  for  them)  yet,  it  shall  be 
rewarded  by  Him,  who  more  respecteth  the  willingness  of  the 
giver  than  the  greatness  of  the  gift. 

The  greatest  difficulty  in  the  words,  is,  who  are  here  meant  hf 
tilth  ones,  for  whose  sake  the  reward  is  promised. 


496  The  surest  and  safest  Way  of  Thriving. 

By  little  ones,  our  Saviour  meanctb  no  other  than  such  whom 
in  the  foregoing  verse  he  had  styled  prophe ts  and  righteous  ones. 
They  are  called  little  ones  in  two  respects  : 

1.  'In  regard  of  the  world's  esteem  of  them.' 

2.  '  In  regard  of  their  own  account  of  themselves.' 

1 .  '  They  are  little  in  the  world's  eye.'  The  world  which  judg- 
eth  not  according  to  inward  worth,  hath  them  in  low  esteem:  it 
fares  with  the  servants,  as  it  fared  with  their  master,  they  are  des- 
pised and  rejected,  and  trodden  underfoot  of  men.  Of  old  they 
were  accounted  desolate,  and  forsaken,  Isa.  Ixii.  4.  In  the  apostles' 
time,  the  flth  of  the  world,  the  off-scouring  of  all  things,  1  Cor.  iv. 
1 3.  Experience  of  all  ages  verifieth  as  much :  And  among  other 
ages,  ours  giveth  not  the  least  evidence  to  it. 

That  comfort  and  contentment  which  God's  people  find  in  the 
Lord,  and  the  light  of  his  countenance,  yea,  that  hope  they  have 
of  finding  grace  in  his  eyes,  make  them  the  less  to  mind,  and  seek 
after  the  honour,  wealth,  and  promotions  of  the  world,  and  com- 
monly they  have  but  little  of  it.  Now  the  world  judgeth  accor- 
ding to  outward,  earthly,  worldly  glory,  it  discerneth  not  the  spi- 
ritual glory  of  the  saints,  1  John  iii.  1. 

Judge  not  of  men  according  to  the  world's  judgment :  think  not 
ever  the  more  meanly  of  saints,  because  the  world  thinks  so  of 
them.  They  are  highly  favoured  of  the  Most  High :  they  are 
such  '  of  whom  the  world  is  not  worthy  ;'  they  are  the  excellent 
ones,  Psal.  xvi.  3.  But  whatever  they  be  in  deed,  in  the  eye  of 
the  world  they  are  but  little  ones. 

Secondly,  '  They  are  little  in  their  own  eyes,'  Gen.  xviii.  27. 
We  read  how  Abraham  in  speaking  to  God,  styles  himself  no  bet- 
ter than  dust  and  ashes,  Gen.  xxxii.  10.  'Jacob  acknowledged 
himself  unworthy,  or,  '  less  than  the  least  of  God's  mercies.' 

The  ground  thereof  may  be,  because  the  saints  best  know 
themselves,  since  they  more  thoroughly,  than  other  men,  search, 
their  hearts,  and  observe  their  ways,  and  compare  themselves 
with  the  pure  perfect  law  of  God,  and  take  notice  of  their  inward 
secret  corruptions,  as  well  as  of  their  outward  and  visible  trans- 
gressions :  And  thus  come  they  to  know  more  of  themselves,  than 
any  other  can,  or  may  suspect  of  them :  And  this  clearer  sight 
of  themselves  brings  them  down,  and  lays  them  low.  This  made 
St.  Paul  to  cry  out,  Rom.  vii.  24.  'O  wretched  man  that  I  am, 
who  shall  deliver  me  from  the  body  of  this  death  V  This  is  a  note 
of  true  grace,  and  of  a  sanctified  heart.  They  are  the  poor  in 
spirit,  not  the  proud  in  spirit,  that  are  Christ's  blessed  ones, 
Matth.  v.  3.  The  false  disciple  thinketh  highly  of  himself,  and 
would  be  accounted  not,  O  micros,  a  little  one,  like  a  true  disciple 
of  Christ;  but  me  gas  tis,  some  great  one,  like  to  Simon  Magus. 
Acts  viii.  8,  9.  This  Spirit  is  a  satanical  spirit.  Try  the  Spiv: ' 
by  this  note,  whether  it  be  of  God,  or  no. 


The  surest  and  safest  Way  of  Thriving.  49? 

But  though  all  the  servants  of  God  are  on  the  fore-mentioned 
-account  little  ones,  yet  there  are  some  among  them  less  than  others, 
as  in  regard  of  their  offices  and  stations  in  the  church,  some  are  in 
higher,  others  in  lower  offices ;  some  are  in  office,  others  not :  So 
also  in  regard  of  'their parts ,  and  gifts,  and  graces ;  some  are  strong, 
and  others  are  weak  ;  some  the  chief,  others  the  least  of  saints  ; 
some  as  the  head,  and  others  but  as  the  finger,  or  the  foot :  and 
it  is  probable  the  text  hath  the  most  special  respect  (and  the  em- 
phasis of  it  is  the  greater)  to  the  least  of  all  these  little  ones ;  and 
so  the  expression  is,  Mat.  xxv.  40.  In  as  much  as  ye  have  done 
it  unto  one  of  the  least  of  these  my  brethren,  ye  have  done  it  unto 
me. 

This  I  the  rather  take  notice  of,  to  give  an  hint  to  Christians  in 
their  charitable  distributions,  to  have  an  eye  to  such  ministers,  or 
Christians,  as  are  more  obscure,  and  less  considerable  in  this 
.  world.  Possibly  when  those  of  greater  worth  and  remark  may 
taste  deeply  of  their  bounty,  every  one  almost  hath  a  kindness 
for  them  :  in  the  mean  time  there  may  be  some  poor  hidden  ones, 
whose  worth  is  less,  but  their  wants  are  greater,  who  being  low 
in  those  gifts  or  graces  which  would  commend  them  to  the  more 
public  notice,  are  almost  buried  in  forge tfulness.  It  is  true,  that 
by  how  much  the  more  eminent  the  person  is  that  is  relieved, 
(cceteris  paribus)  by  so  much  the  more  excellent  is  the  work;  yet 
special  care  should  be  taken,  that  the  more  obscure  and  least 
deserving  among  all  that  belong  to  God,  be  not  forgotten. 

The  words  thus  explained,  afford  unto  us  two  special  points  of 
doctrine. 

1 .  Doct.  God  taketh  notice  of  every  one  of  his  saints,  even  of 
the  least  of  them,  and  of  the  smallest  kindness  shewed  to  them. 

Though  Joseph  was  but  a  lad,  and  sold  as  a  slave,  yet  being 
one  of  the  church,  one  of  the  little  ones,  yea,  minimorum  minimus  $ 
yet  in  Egypt  God  takes  notice  of  him,  and  of  that  kindness  which 
was  shewed  to  him,  Gen.  xxxii.  5.  Many  other  like  examples  are 
noted  in  the  scripture  ;  but  none  more  fit  for  our  purpose,  than  the 
example  of  Lazarus,  Luke  xvi.  20.  Though  he  was  a  very  poor 
beggar  and  full  of  sores,  and  despised  of  Dives,  and  all  his  house- 
hold, yet  God  took  such  notice  of  him,  as  he  made  his  angels  at- 
tend him  :  Yea,  God  took  notice  of  the  kindness  which  the  dogs 
shewed  him,  for  their  licking  of  his  sores  is  recorded  to  all  ages. 
Note  those  expressions  of  the  Psalmist,  Psal.  xl.  12.  'But  I  am 
poor  and  needy,  yet  the  Lord  thinketh  on  me.'  And  again,  PsaL 
xxxiv.  6.  'This  poor  man  cryed,  and  the  Lord  heard  him,  and 
saved  him  out  of  all  his  troubles.' 

Q.  If  you  ask,  why  the  Lord  taketh  notice  of  every  one  of  hi$ 
saints  ? 

A.  1.  '  They  are  all  his  children,  and  of  his  household;  there- 
fore as  a  tender  and  careful  Father  and  master,  he  careth  for  every 

63 


4  S3  The  surest  and  safest  Way  of  Thriving, 

one  :  Yea,  they  are  all  members  of  the  body  of  Christ.  Now, 
the  head  taketh  care  of  every  member,  even  the  least,  and  taketh. 
notice  of  every  kindness  done  to  any  of  them. 

2.  '  They  are  all  by  reason  of  grace  in  them,  as  jewels  and  pre- 
cious stones :'  therefore  as  a  provident  Jeweller,  he  will  look  t& 
every  one  of  them.  Yea,  that  which  often  appeareth  least,  may 
be  of  greater  worth  \  as  a  little  diamond  is  of  more  value  than  a  far 
greater  pebble. 

This  affordeth  a  singular  ground  of  comfort  to  such  as- in  this 
world  are  desolate,  and  forsaken  :  though  they  be  left  alone  (as 
Elijah  was,  1  Kings  xix.  10.)  And 'as  a  pelican  in  the  wilderness, 
or  an  owl  of  the  desert,  or  as  a  sparrow  alone  upon  the  house-top, 
as  the  Psalmist  expresseth,  Psal.  cii.  6,  7.  yet  is  the  Lord  with  them, 
and  lakes  care  of  them.  Now  if  the  Lord  be  with  us,  and  taketh 
care  of  us,  what  need  ire  fear  ?  How  should  this  encourage  us  to 
extend  our  charity  to  any  one  of  the  saints,  and  members  of  Christ, 
though  mean  and  little  in  the  world,  and  not  able  to  recompense 
us :  and,  though  none  take  notice  thereof,  to  consider  that  the 
Lord  taketh  notice,  and  will  abundantly  recompense  every  good 
work,  yea,  the  least  kindness  we  do  unto  them.  Heb.  vi.  10.  'God 
is  not  unrighteous  to  forget  your  work,  and  labour  of  love  which 
ye  have  shewed  towards  his  name,  in  that  ye  have  ministered  to 
the  saints,  and  do  minister.'  Where  '  God's  not  forgetting  their 
labour  of  love  in  ministering  to  the  saints,'  doth  imply,  that  as  God 
taketh  notice  of  their  beneficence ;  so  he  is,  and  will  be  ever  mind- 
ful of  such  and  such  persons  to  support  and  succour,  and  every 
way  to  do  them  good. 

And  if  God  will  thus  remember  those  that  remember  the  least 
of  his,  how  will  he  take  it  that  they  are  neglected  ?  Beloved,  how 
is  it  with  God's  little  ones  at  this  day  ?  Is  it  not  very  low  with 
many  of  them  ?  God  takes  notice  how  very  low  it  is  ;  and  whether 
you  will  or  no,  God  will  not  forsake  them  ;  but  (that  I  may  use  the 
words  of  Mordecai  to  Esther,  with  some  variation,  Esther  iv.  14.) 
if  you  altogether  hold  your  hand  at  this  time,  relief  shall  arise  to 
them  some  other  way,  but  you  and  your  house  (take  heed  that 
word  be  not  verified  upon  you)  shall  be  destroyed.  But  who  knows 
whether  you  are  come  to  your  estates  for  such  a  time  as  this  ! 

And  thus  1  come  to  the  second  and  main  point  ofdoetrine,  which 
arise-th  from  the  reward  promised  to  such  as  shew  the  least  kind- 
ness to  a  minister,  or  righteous  man,  though  it  be  but '  a  cup  of  cold 
water,  they  shall  in  no  wise  lose  their  reward.'  Whence  we  may 
observe, 

2.  Doct.  '  That  the  least  work  of  charity  shewed  to  a  minister, 
or  righteous  man,  shall  be  abundantly  recompensed  ;  and  that  not 
only  hereafter,  but  likewise  here  on  earth. 

Though  our  beneficence  ought  to  extend  unto  all  who  are  in  want, 
and  come  within  the  verge  of  our  knowledge,  and  power  ;  as,  Gal, 


The  surest  and  safest  Way  of  Thriving*  43® 

Yi.  10.  'According  as  we  have  opportunity,  let  us  do  good  unto 
all  men  5'  yet  I  confine  my  discourse  here  to  ministers,  and  righ- 
teous ones,  because  they  only  are  implied  under  those  little  ones 
mentioned  in  my  text. 

That  merciful  men  shall  be  abundantly  recompensed  hereafter 
in  heaven  for  their  works  of  charity,  there  is  no  doubt,  being  50 
clearly  expressed  in  the  word  of  God,  Luke  xvi.  9.  '  Make  your- 
selves friends  of  the  mammon  of  unrighteousness,  that  when  ye 
fail,  they  may  receive  you  into  everlasting  habitations.'  And,  1 
Tim.  vi.  17«  'Charge  them  -that  are  rich  in  this  world,  that  they 
do  good,  that  they  be  rich  in  good  works,  ready  to  distribute, 
willing  to  communicate,  laying  up  in  store  for  themselves  a  goo.' 
foundation'  against  the  time  to  come,  that  they  may  lay  hold  of 
eternal  life. 

But  the  great  question  is  concerning  temporal  reward,  '  Wheth- 
er Christian  charity, rightly  performed,  shall  be  recompensed  here 
ki  this  life  with  temporal  blessings  :'  So  that  what  men  give  in  a 
way  of  charity,  there  is  ground  to  expect,  it  shall  be  here  return- 
ed into  their  bosoms  aeain  with  increase. 

I  deny  not  but  a  charitable  man  may  become  poor,  and  be  re- 
duced unto  some  straits,  through  suretiship,  negligence  in  his  call- 
ing, or  in  respect  of  some  secret  sin  wherein  he  liveth,  which  may 
justly  bring  a  temporal  curse  upon  him  :  So  that  his  liberality,  in 
such  cases,  may  not  be  a  sufficient  fence  against  want  and  penury  : 
But  this  I  say,  '  That  as  penuriousness  towards  the  poor  is  the 
readiest  way  to  poverty  ;  so,  Christian  charity,  rightly  performed, 
is  the  surest  way  to  plenty  and  abundance  ;'  it  being  usually  re- 
warded with  temporal  blessings  here,  as  well  as  with  eternal  here- 
after. Where  is  the  man  to  be  found,  that  is  the  poorer  by  what 
he  hath  given  to  the  poor  ?  How  many  are  the  instances  of  such 
who  have  met  with  some  signal  blessings  from  God  in  this  life,  as 
the  reward  of  their  liberality  ? 

This  may  seem  a  paradox  to  many  uncharitable  men,  that  '  gi\> 
ing  should  be  the  surest  way  of  getting  ;  and  that '  the  more  libe- 
ral any  man  is,  the  more  likely  he  is  to  thrive  and  prosper  in  the 
world.'  Yet,  nothing  is  more  clearly  laid  down  in  Scripture,  and 
found  to  be  true  by  the  experience  of  multitudes  of  God's  people 
in  all  ages.  '  And  I  am  verily  persuaded,  that  there  is  seldom  any 
man  that  maketh  conscience  of  this  duty,  who  giveth  out  to  the 
poor  proportionally  to  what  God  hath  bestowed  on  him,  and  with 
an  honest  upright  heart  ■;  but,  if  he  do  observe  the  passages  of 
God's  providence  toward  him,  he  shall  find  the  same  doubled,  and 
redoubled  upon  him  in  temporal  blessings.'  I  dare  challenge  all 
the  world  to  give  one  instance,  or  at  least  any  considerable  num- 
ber of  instances,  of  any  truly  merciful  men,  whose  charity  hath 
undone  them.  But,  as  living  wells,  the  more  they  are  drawn,  the 
more  freely  they  spring  and  flow  5  so,  the  substance  of  charitable 


500  The  surest  and  safest  Way  of  Thriving. 

men  doth  oftentimes,  if  not  ordinarily,  multiply  in  the  very  distri- 
bution ;  even  as  the  five  loaves,  and  few  fishes,  did  multiply  in  their 
breaking  and  distributing  ;  and  the  widow's  oil  increased  by  the 
pouring  it  out. 

But  these  bare  assertions  being  no  full  convictions  :  for  the  bet- 
ter clearing  the  truth  of  this  doctrine,  I  shall  prove  it  by  scriptures^ 
examples,  and  reasons.  s 

1 .  '  For  scripture  proofs,'  there  are  very  many  both  in,  the  "Old 
and  New  Testament.  What  the  apostle  saith  of  godliness,  1  Tim. 
iv.  8.  'It  is  profitable  unto  all  things,  having  the  promise  of  this 
life,  and  of  that  which  is  to  come  :  the  like  we  may  say  of  charity, 
It  is  profitable  unto  all  things,  having  promises  of  temporal  bles- 
sings, as  well  as  of  spiritual  and  eternal. 

Deut.  xv.  10.  '  Thou  shalt  surely  give  unto  thy  brother,  and  thy 
heart  shall  not  be  grieved  when  thou  givest  unto  him  ;  because  that 
for  this  the  Lord  thy  God  shall  bless  thee  in  all  thy  works,  and 
in  all  that  thou  puttest  thine  hand  unto.'  It  is  not  thine  own  labour 
or  care,  but  the  divine  blessing  that  maketh  rich  ;  and  of  that 
blessing,  behold  here  is  a  scripture-entail  upon  the  liberal.  And 
the  like  we  have,  Prov.  iii.  9,  10.  'Honour  the  Lord  with  thy 
substance,1  by  giving  out  a  portion  of  it  for  the  relief  of  the  poor, 
'  so  shall  thy  barns  be  filled  with  plenty ;'  and,  as  thy  barns,  so 
thy  shop,  thy  cellars,  zcare-houses,  where  thou  bestowest  thy  goods, 
shall  be  filled  with  abundance  ;.  and  thy  presses  shall  burst  out 
with  new  wine.'  This  seemeth  to  be  an  hyperbolical  expression, 
yet,  it  signifieth  no  less  than  this,  '  that  God's  usual  way  is  to 
make  good  returns  of  all  we  lay  out  upon  him,  and  his  ;'  and  that 
our  wisest  way,  both  for  insuring  and  improving  what  we  have, 
is  to  make  ourselves  creditors  to  his  wanting  saints. 

A  compassionate  heart,  and  an  helping  hand,  will  gather  by 
expending  ;.  such  giving  is  getting,  such  bounty  is  the  most  com- 
pendious way  to  plenty.  Whereupon  the  wise  man  addeth,  Prov. 
xi.  24.  '  There  is  that  scattereth,  and  yet  increaseth ;  there  is  that 
withholdeth  more  than  is  meet,  but  it  tendethto  poverty.'  Who 
is  he  that  scattereth?  not  he  that  wastes  his  estate  upon  his  throat, 
his  back,  and  his  belly  ;  or.  with  the  prodigal,  upon  harlots  ;  but 
he  '  thatcasteth  his  bread  upon  the.  waters,'  as  the  expression  is, 
Eccles.  xi.  1.  '  He  that  disperseth  and  givelh  to  the  poor ;'  as 
Psalm  cxii.  9.  This  is  the  scatterer  in  the  test.  And  what  of  him  ? 
Is  he  wasted  ?  Is  he  impoverished  ?  behold,  the  quite  contrary  : 
the  man  is  grown  rich, '  he  is  increased  by  scattering.'  Let  him 
look  to  it  that  withholdeth  more  than  is  meet :  this  is  the  more 
likely  man  of  the  two  to  be  found  shortly  on  the  dunghill.  If  thou 
wilt  sec  r*e  thyself  from  beggary,  keep  not  God's  beggars  from 
the  dooi,  nor  send  them  away  empty,  whose  needs,  though  not 
their  tongues,  cry  in  their  ears,  'Give  for  the  Lord's  sake.'  Fear 
'not  to  lose  by  laying  out :  thy  laying  up  what  thou  shouldst  lay 


The  surest  and  safset  Way  of  Thriving.  501 

out,  hath  the  most  danger  in  it.  The  divine  curse  may  wither 
that  in  thine  hand,  which  thou  holdest  fast  against  the  divine  com- 
mand. 

In  the  following  verse,  we  read  farther,  The  liberal  soul  shall  be 
made  fat.  The  soul  is  often  in  Scripture  taken  to  signify  the  man  ; 
and  so  it  is  here,  and  is  the  same  as,  the  liberal  man.  To  be  made 
fat,  signifies,  to  prosper,  to  befidl,  and  abound,  or,  'to  grow  rich 
in  this  world's  goods  :'  and  thus  it  shall  be,  if  this  Scripture  may 
be  credited. 

The  liberal  soul,  it  is  in  the  Hebrew,  as  you  may  find  it  noted 
in  the  margin,  the  soul  of  blessing  ;  the  merciful  man  is  a  blessing, 
and  hath  a  blessing  for  such  as  need  him  :  and  he  that  is  a  bles- 
sing, shall  be  blessed  ;  the  Lord  God  shall  bless  him  with  an  in- 
crease of  his  substance,  who  hath  most  emptied  himself  for  him$ 
and  his.  It  is  true,  that  the  Soul  of  the  liberal,  properly  taken, 
shall  be  a  gainer  by  his  liberality :  no  more  thriving  Christians, 
than  the  merciful  Christians  ;  what  they  expend  in  temporals,  is 
abundantly  returned  in  spirituals.  But,  because  there  is  so  much 
of  carnal,  even  in  too  many  Christians,  and  we  have  need  of  en- 
couragements suited  to  our  tempers  ;  therefore,  to  our  spiritual 
advantages,  which  are  the  greatest,  these  outward  encouragements 
arc  added  as  often  most  taking  with  our  too  carnal  hearts.  So 
that,  this  is  the  sense  of  the  place :  The  liberal  man,  as  the  re- 
ward and  encouragement  of  his  liberality,  shall  prosper  in  the 
world.  And  as  it  follows,  He  that  water eth  the  soul  of  the  needy, 
his  waters  shall  not  fail ;  but  he  shall  be  watered  also  himself.  God 
will  give  in  to  him,  according  as  he  hath  given  out  to  others. 

And,  for  their  farther  encouragement,  saith  the  wise  man,  Prov. 
xix.  17.  '  He  that  hath  pity  on  the  poor,  lendeth  unto  the  Lord  \ 
and  that  which  he  hath  given,  shall  he  pay  him  again.'  If  that 
which  thou  givest  be  repaid  thee  again,  How  can  it  be  said  to  be 
lost  ?  indeed  the  poor  unto  whom  thou  givest,  are  net  able  to  re- 
pay thee  again,  yet,  having  an  all  sufficient  surety  as  God  himself, 
who  hath  undertaken  the  repayment,  thou  needest  not  doubt  of  it ! 
Oh  happy  is  that  man,  that  becomes  a  creditor  to  his  Creator,  and 
makes  God  his  debtor  !  whose  is  the  earth,  and  the  fulness  of  it. 
Heaven  and  earth  shall  be  emptied,  before  he  shall  want  a  royal 
payment. 

Fear  not  to  be  an  usurer  ;  so  thou  lend  est  unto  God,  make  him 
thy  debtor,  and  he  will  surely  pay  thee  principal  and  interest.  Al- 
low him  his  time  (for  that  he  will  have)  and  he  will  not  only  pay 
the  debt,  but  allow  thee  for  the  forbearance.  The  ungodly  bor- 
roweth,  and  payeth  not  again  :  but  this  shall  never  be  said  of  the 
righteous  God  ;  he  is  just,  and  will  make  good  payment  of  what- 
soever is  lent  unto  him. 

It  is  true,  the  Lord  loves  to  deal  vpon  trusty  and  uses  to  make 


502  The  surest  and  safest  Way  of  Thriving. 

payment  by  way  of  returns.  He  will  be  trusted,  and  tho3e  that 
will  not  give  hirn  credit,  let  them,  if  they  can,  put  their  estates  into 
surer  hands.  And  he  uses  to  pay  by  the  way  of  returns,  it  may 
be  neither  in  the  same  kind,  nor  in  the  same  country.  Sometimes 
it  is  so,  that  he  pays  not  in  the  same  kind,  bread  for  bread,  or 
clothes  for  clothes,  or  money  for  money  ;  nor  possibly  may  he 
make  his  payment  in  this  foreign  land,  where  thou  art  a  merchant 
adventurer,  but  may  give  thee  his  bill  of  exchange  to  receive  it  in 
thine  own  country,  that  better  country,  which  is  thy  home,  and 
inheritance;  which  shall  be  the  reward  of  thy  works,  and  labour 
of  love,  which  thou  shewest  to  his  name.  And  if  he  do  thus,  does 
he  thee  any  wrong  ?  Is  it  not  best  for  thee  that  thou  receive  thy 
^oods  at  thy  home  ?  Is  it  any  harm  to  thee  to  receive  silver  for 
thy  brass,  gold  for  thy  silver,  rubies  for  thy  gold,  a  treasure  in  hea- 
ven for  thy  treasure  on  earth  ?  doubt  not  that  he  will  be  behind 
hand  with  thee  ;  yet  stick  not,  if  thou  should  be  put  to  it,  to  wait 
for  payment  in  full  till  herea  iter  :  and  for  the  present,  this  thou  may- 
est  depend  upon,  from  Prov.  xxviii.  17.  '  He  that  giveth  to  the 
poor  shall  not  lack,'  he  shall  have  in  hand  what  is  needful  at  least, 
'  He  shall  not  lack;'  and  there  may  be  more' in  this  word,  than  if 
he  had  said,  '  I  will  presently  pay  thee  all :'  for  all  that  thou  hast, 
if  thou  shouldst  hold  it  never  so  close,  cannot  secure  thee  from 
ever  coming  to  want:  as  great  as  thy  abundance  is,  thou  mayest 
come  to  want  before  thou  diest.  But  what  thy  abundance  cannot 
do,  this  promise  of  God  can  and  doih  for  thee,  even  give  thee 
security  that  'thou  shalt  never  lack.3 

Again,  Eccles.  xi.  1.  'Cast  thy  bread  upon  the  waters,  for  thou 
shah  find  it  after  many  days.'  By  bread,  is  here  meant  all  things 
necessary  for  the  support  of  men's  lives.  And,  by  casting  their 
bread  upon  the  waters,  is  meant,  their  giving  freely  of  that  which 
they  have  for  the  relief  of  the  poor,  whose  watry  eyes  bewray  their 
great  necessity.  And  though  that  which  thou  bestowest  on  them, 
may  seem  to  be  as  clearly  lost  and  cast  away,  as  that  which  is 
thrown  down  the  river,  or  cast  into  the  sea,  where  there  is  no 
likelihood  of  receiving  it  again,  because  given  to  those  who  can 
no  way  recompense  thee-,  whence  arose  that  Greek  proverb,  Eis 
vpoos  speireis, '  Thou  sowest  upon  the  water-,5  which  is  usually  ap- 
plied to  such  as  bestow  kindnesses,  where  they  are  utterly  lost. 

4  Yet  thou  shalt  find  it  after  many  days  f  Lavater  saith,  upon 
this  passage,  that  here  is  implied  a  promise  of  long  life  to  the  cha- 
ri'.able,  that  God  will  lengthen  out  his  days  to  a  good  old  age. 
Though  this  falls  out  true  in  many,  yet,  I  conceive  it  not  to  be 
here  intended,  nor  to  be  the  meaning  of  the  words,  but  rather  this  ; 
That  though  thy  reward  doth  not  presently  appear,  yet,  if  thou 
bestowest  thine  alms  with  a  sincere  heart,  it  shall  not  be  lost,  but 
certainly  be  returned  into  thy  bosom  with  increase. 

Yet  further;,  saith  the  Lord,  by  the  prophet,  Isa.  lviii.  7,  0.  &x* 


The  surest  and  safest  Way  of  Thriving,  S33- 

*  If  thou  deal  thy  bread  to  the  hungry,  and  bring  the  poor  that  are; 
east  out,  to  thy  house ;  and  when  thou  seest  the  naked,  if  thou 
%  cover  him,  and  that  thou  hide  not  thyself  from  thine  own  flesh,' 
by  turning  thy  face  from  him ;  '  then'  (see  what  a  gracious  promise 
of  signal  blessings  follow  hereupon)  '  shall  thy  light  break  forth 
as  the  morning ;'  that  is,  Then  shall  the  night  of  thine  adversity 
be  dispelled,  and  the  day-spring  of  thy  prosperity  break  forth  as 
the  morning  light,  and  thy  righteousness  shall  go  before  thee  :  that  is,- 
The  fruit  and  reward  of  thy  charity  shall  be  visible  to  all :  The 
glory  of  the  Lord  shall  be  thy  reward  ;  that  is,  the  God  of  glory 
shall  by  his  power  and  providence  both  go  before  thee,  and  fol- 
low thee  with  his  blessing.  And  verse  10.  'If  thou  draw  out  thy 
soul  to  the  hungry,  and  satisfy  the  afflicted  soul  j'  that  is,  afford 
hearty  relief  unto  him  which  shall  satisfy  necessity,  '  then  shall 
thy  light  rise  in  obscurity,'  thy  adversity  shall  be  turned  into  pros- 
perity, and  '  the  Lord  shall  guide  thee  continually,  and  satisfy  thy 
soul  in  drought,'  as  thou  didst  satisfy  the  poor  man's  soul  by  sup-* 
plying  his  wants,  so  the  Lord  will  supply  thee  with  a  sufficiency 
in  the  greatest  dearth  and  famine ;  '  and  make  fat  thy  bones  ;  and 
thou  shalt  be  as  a  watered  garden,  and  like  a  spring  of  water,  whose 
waters  fail  not ;  an  emblem  of  a  flourishing  and  prosperous  estate, 
which  doth  usually  follow  and  accompany  merciful  men. 

Yea,  our  blessed  Saviour,  Mat.  xix.  29.  promiseth,  that  such 
as  for  his  sake,  shall  this  or  any  other  way  part  with  their  estates, 
or  any  part  or  portion  of  them, '  shall  receive  an  hundred  fold  here, 
and  inherit  eternal  life  hereafter  :'  Here  in  this  life  he  shall  have 
the  return  of  an  hundred-fold,  which  many  Christians  have  found 
true  in  their  own  experience  ;  and  with  thankfulness  to  God,  have 
acknowledged  as  much. 

And  what  variety  of  expressions  doth  our  Saviour  use  in  Luke 
vi.  38.  to  assure  us  of  a  large  reward  here  of  all  our  labour  of  love 
shewed  to  his  ministers  and  members  ?  '  Give,'  saith  he,  '  and  it 
shall  be  given  to  you  again  good  measure,  pressed  down,  and 
shaken  together,  and  running  over.'  For  your  encouragement  un- 
to this  duty  of  giving  to  the  poor,  our  Saviour  first  annexeth  a 
general  promise  of  return  ;  '  Give,  and  it  shall  be  given  to  you  a- 
gain ;'  where  he  giveth  you  a  bill  of  his  hand,  that  you  shall  be  no- 
losers  by  what  you  give  to  his  poor,  but  shall  be  repaid,  and  that 
with  advantage,  as  the  following  words  declare  ;  '  You  shall  have 
good  measure,  pressed  down,  shaken  together  and  running  over.' 
We  account  it  good  measure,  when  it  is  heaped  up  ;  but,  when  it 
is  not  only  heaped  up,  but  pressed  down,  that  is  more  :  but,  when 
it  is  heaped  up,  pressed  down,  and  running  over  again,  who  can  but 
say,  that  this  is  good  measure  indeed  ?  yet  thus,  God  deals  with 
merciful  men,  they  shall  ha  ye  mercies  and  blessings,  '  heaped  up, 
pressed  down,  and  running  over.'  How  truly  then  may  I  take 
up  the  words  of  the  Psalmist, '  Blessed  is  he  that  considereth  the 


604  The  surest  and  safest  Way  of  Thriving, 

poor ;'  he  shall  not  only  be  blessed,  but  he  shall  have  blessings 
*  heaped  up,  and  running  over  ;'  which  the  apostle  St.  Paul,  ex- 
pressed very  emphatically,  by  the  similitude  of  reaping  and  sow- 
ing, 2  Cor.  ix.  6.  '  He  that  soweth  sparingly,  shall  reap  sparing- 
ly ;  but  he  which  soweth  bountifully,  shall  reap  bountifully.'  As 
men  sow,  so  shall  they  reap  ;  the  more  liberally  they  give  to  good 
uses,  the  more  bountifully  they  shall  receive  from  God  :  they  shall 
find  a  plentiful  harvest,  as  the  fruit  of  all  their  cost  and  pains. 
Dr.  Hammond,  in  his  Practical  Catechism,  quoting  those  words 
of  the  apostle,  '  He  that  soweth  bountifully,  shall  reap  bountiful- 
ly, addeth  this  gloss  ; '  By  reaping  bountifully,  I  conceive,  is  meant, 
not  only  God's  abundant  retributions  of  glory  in  another  world, 
but  even  his  payments  of  temporal  plenty,  and  blessings  here,  to 
those  who  have  been  willing  to  make  that  christian  use  of  that 
earthly  talent  committed  to  their  stewarding.' 

Thus  you  see,  there  are  so  many  promises  both  in  the  Old  and 
New  Testament  of  temporal,  as  well  as  of  spiritual  and  eternal 
blessings  to  the  merciful,  that  there  can  be  no  question  made  of 
the  truth  of  the  doctrine.  And,  to  use  the  expression  of  the  fore- 
mentioned  doctor,  '  By  all  those  testimonies  from  the  word  of  God, 
both  in  the  Old  and  New  Testament,  I  conceive  this  doctrine  as 
clear  as  any  in  the  Scripture,  that  the  promise  of  temporal  plen- 
ty to  the  liberal,  is  so  distinct  and  infallible,  that  it  can  be  no  less, 
than,  1 .  A  very  gross  ignorance  of  plain  scripture,  not  to  observe 
it:  and  2.  An  act  of  arrant  infidelity,  not  to  believe  it.' 

Though  these  proofs  of  Scripture  are  sufficient  to  convince  any 
Christian  of  the  truth  of  the  doctrine,  yet,  for  your  further  satis- 
faction ;  I  shall  briefly  give  you  the  judgment  both  of  some  ancient 
fathers,  and  modern  divines  concerning  the  same. 

Non  qui  habel  <f*  servat,  sed  qui  imperiit  est  dives,  4-  imperlil-o, 
non  autem  possessic  divites  facit.  Clemens  Alexand.  Paedag.  lib. 
3.  '  Not  he  who  possesseth  wealth,  and  keeps  it  by  him,  but  he 
that  distributed!  it  is  rich  :'  neither  is  it  the  having,  but  the  laying 
out  of  riches,  that  makes  men  rich. 

'We  lose  all  earthly  things  by  keeping  them,  and  by  giving 
them  away,  we  keep  them.' 

Lucrum  est  engenis  dare,  saith  St.  Basil.  '  It  is  the  best  way  of 
thriving,  to  give  to  them  that  are  in  want.' 

'  The  field  of  the  poor  is  very  fruitful ;  and  quickly  yieldeth  an 
increase  to  the  charitable.' 

The  same  father  in  the  25th  sermon,  de  verbis  Domini,  brings 
in  Christ  speaking  thus,  Da  mihi  ex  eo  quod  dedi  tibi ;  habuistime 
largitore.m,fac  me  debitorcm,  4>c.  '  Give  to  me  of  that  which  I  have 
given  to  thee  ;  I  have  been  thy  benefactor,  make  me  thy  debtor, 
become  an  usurer  to  me,  and  I  will  pay  thee  with  advantage.' 
And  in  one  of  bk  epistles,  '  Give  a  little;  and  thou  shalt  receive 
an  hundred- Ibid.' 


The  surest  and  safest  Way  af  Thriving.  505 

1  Give  to  the  poor,  and  it  shall  be  given  to  thee.  Whatsoever 
thou  givest  to  the  poor,  thou  securest  to  thyself:  what  thou  with- 
holdest,  another  shall  possess.' 

'  God  twice  pays  what  is  lent  to  him,  once  in  this  world,  bv 
multiplying  the  wealth  of  alms-givers ;  and  then  in  heaven  he  pays 
it  over  and  over.'     Cornelius  a  Lapid.  in  Frov.  six.  17. 

Dr.  Hammond  in  his  sermon  on  Deut.  xxvi.  12, 13.  layeth  down 
this  proposition, '  That  aims-giving  or  mercifulness,  was  never  the 
wasting  or  lessening  of  any  man's  estate,  to  himself,  or  his  poster- 
ity, but  rather  the  encreasing  of  it.'  And  thereupon  addeth,  if  I 
have  delivered  a  new  doctrine,  which  will  not  presently  be  believ- 
ed ;  such  as  every  auditor  will  not  consent  to,  I  doubt  not,  but 
there  be  plain  texts  of  Scripture,  more  than  one^  which  will  assure 
every  Christian  of  the  truth  of  it :  Consider  them  at  your  leisure, 
Psalm  Ixi.  1,  2.  Psal.  cxii.  all  to  this  purpose,  Prov.  xi.  25.  and 
xii.  9.  and  xix.  17.  and  xxviii.  27.  Add  to  these  the  words  of 
Christ,  Mark  x.  30.  which,  though  more  generally  delivered  of 
any  kind  of  parting  with  possessions  for  Christ's  sake,  are  applied 
by  St.  Hierom,  to  the  words  of  Solomon,  Prov.  xi.  24.  '  There  is 
that  scattereth,  and  yet  increased},'  quia  centuplum  accipiunt  in 
hoc  tempore,  '  because,'  saith  he,  '  they  receive  a  hundred-fold  in 
this  world.' 

1  All  these  being  put  together,  must,  saith  he  (to  my  understand- 
ing) make  it  as  clear  to  any  that  acknowledge  these  for  Scripture, 
as  if  God  should  call  to  a  man  out  of  heaven  by  name,  and  bid 
him  '  relieve  that  poor  man,  and  he  should  never  be  the  poorer 
for  it.'  &c. 

Afterwards  in  pressing  upon  his  auditors  the  duty  of  alms-giv- 
ing, '  Thus,'  saith  he,  '  I  am  resolved  on,  it  is  want  of  belief,  and 
nothing  else,  that  keeps  men  from  the  practice  of  this  duty.  Could 
this  one  mountain  be  removed,  '  the  lessening  of  our  wealth  ;' 
that  alms-giving  is  accused  of;  could  that  one  scandal  to  flesh  and 
blood,  be  kicked  out  of  the  way,  there  is  no  other  devil  would 
take  the  unmerciful  man's  part,  no  other  temptation  molest  the 
alms-giver.' 

'  And  let  me  tell  you,  that  you  have  no  more  evidence  for  the 
truth  of  Christ's  coming,  for  all  the  fundamentals  of  your  faith,  on 
which  you  are  content  your  salvation  should  depend,  than  such 
as  I  have  given  you  for  your  security  in  this  point.' 

Dr.  Jeremy  Taylor,  in  his  Rules  of  Holy-living,  treating  of 
alms,  Sect.  8.  among  other  Motives  thereunto,  hath  this,  '  That 
portion  of  our  estate,  out  of  which  a  tenth,  or  a  fifth,  or  a  twen- 
tieth, or  some  offering  to  God  for  religion,  and  the  poor,  goes  forth, 
certainly  returns  with  a  great  blessing  upon  all  the  rest.  It  is  like 
the  effusion  of  oil  by  the  Sydonian  woman,  as  long  as  she  poured 
into  empty  vessels,  it  could  never  cease  running  ".  Or,  like  the  wi- 

61 


506  The  surest  and  safest  Way  of  Thriving. 

dow's  barrel  of  meal,  it  consumes  not  as  long  as  she  fed  the  Pro- 
phet. 

Mr.  Hildersham,  in  his  22d  lecture  on  Psalm  li.  speaking  of 
alms-giving,  saith,  'It  is  a  duty  that  God  hath  made  greater  pro- 
mises unto,  than  to  any  other  almost  that  a  Christian  can  perform*' 
And  three  sorts  of  promises  there  be  that  are  made  unto  it  :  1. 
That  it  shall  never  hinder,  nor  beggar  a  man,  2.  That  that  is  thus 
given,  shall  not  be  lost,  yea,  it  will  return  again  with  advantage 
and  increase.  3,  Yea,  that  that  is  thus  given,  will  bring  God's 
blessing  upon  all  we  have  besides,  Deut.  xv.  10. 

Dr.  Thomas  Jacomb,  in  his  sermon  on  Mat.  v.  7.  preached  at 
the  Spittle,  1657.  saith,  '  God  will  return  to  the  merciful  man  what 
he  gives  to  the  poor,,  he  will  reward  him  in  kind  /  that  look  what- 
ever it  is  that  he  bestows,  it  shall  be  in  the  very  kind  made  up  to 
him  again  ;  many  have  found  this  to  Be  true  :  in  the  morning  they 
have  given,  it  may  be,  five  shillings,  and  before  night,.  God  hath 
brought  them  in  unexpectedly  twenty  for  it.  '  The  best  way  for 
a  man  to  increase  his  estate,  is  charity  :'  money  here  is  like  the 
widow's  oil,  'the  more  it  is  p  oured  out,  the  more  it  doth  increase^ 
&c.  and  page  26.  '  No  man  shall  be  the  poorer  at  the  year's  end, 
for  what  he  lays  out  upon  the  poor  ;.  you  shall  have  your  money 
again,  and  improvement  for  it  too. 

The  author  of  the  Whole  Duty  of  Man,  treating  of  alms  in 
partition  17.  saith,  '  There  is  but  one  objection  to  be  made  against 
a  cheerful  giving  of  alms,  and  that  is,  The  danger  of  impoverish- 
ing one's  self  by  what  one  gives.  To  which  he  answers  in  these 
words  ;  That  this  is  sure  a  vain  supposition,  God  having  particu- 
larly promised  the  contrary  to  the  charitable  :  '  That  it  shall  bring 
blessings  on  them,  even  in  these  outward  things.  The  liberal  soul 
shall  be  made  fat ;  and  he  that  watereth,  shall  be  watered  also 
himself,'  Prov.  xi.  25*  '  He  that  giveth  to  the  poor,  shall  not 
lack,'  Prov.  xxviii.  27.  and  many  the  like  texts  there  are  :  so  that 
one  may  truly  say,  This  objection  is  grounded  in  direct  unbelief. 
The  short  of  it  is,  we  dare  not  trust  God  ;  for  this  giving  to  the 
poor,  is  directly  the  putting  our  wealth  into  his  hands  :  '  He  that 
giveth  to  the  poor,  lendeth  unto  the  Lord,'  Prov.  xix.  17.  and 
that  too  on  solemn  promise  of  repayment ;  as  it  follows  in  that 
verse,  '  That  which  he  hath  given,  will  he  pay  him  again.'  It  is 
amongst  men  thought  a  great  disparagement,  when  we  refuse  to 
trust  them  :  it  shews,  we  either  think  them  not  sufficient,  or  not 
honest :  How  vile  an  affront  is  it  then  to  God,  thus  to  distrust 
him?  Nay  indeed, how  horrid  blasphemy,  to  doubt  the  security 
of  that  for  which  he  has  thus  expressly  past  his  word,  who  is  the 
Lord  of  all,  and  therefore  cannot  be  insufficient  \  and  who  is  the 
God  of  truth,  and  therefore  will  not  fail  to  make  good  his  pro- 
mise ?  Let  not  then  that  infidel  fear  of  future  want  contract  and 
shut  up  thy  bowels  from  thy  poor  brother ;  for  though  he  be  ne- 


The  surest  and  safest  Way  of  Thriving,.  507 

Ver  like  to  pay,  yet  God  becomes  his  surety,  and  enters  bond  with 
him,  and  will  most  assuredly  pay  thee  with  increase. 

Therefore  it  is  so  far  from  being  damage  to  thee  thus  to  give, 
that  it  is  thy  great  advantage.  Any  man  would  rather  chuse  to 
put  his  money  in  some  sure  hand,  where  he  may  both  improve, 
and  'be  certain  of  it  at  his  need,  than  to  let  it  lie  unprofitable  by 
him,  especially  if  he  be  in  danger  of  thieves  or  other  accidents, 
by  which  he  may  probably  lose  it.  Now  alas  I  all  that  we  possess 
is  in  imminent  danger  of  losing ;  innumerable  accidents  there  are, 
which  may  in  an  instant  bring  a  rich  man  to  beggary  -.  He  that 
doubts  this,  let  him  but  read  the  story  of  Job,  and  he  will  there 
find  an  example  of  it.  And  therefore  what  so  prudent  course  can 
we  take  for  our  wealth,  as  to  put  it  out  of  the  reach  of  those  acci- 
dents, .by  thus  lending  to  God,  where  we  may  be  sure  to  find  it 
ready  at  our  greatect  need,  and  that  too  with  improvement  and  in- 
crease 1  In  which  respect  it  is,  that  the  apostle  compares  alms  to 
seed,  2  Cor.  ix.  10.  We  know  it  is  the  nature  of  seed  that  is  sown, 
to  multiply  and  increase  ;  and  so  do  all  our  acts  of  mercy,  they  re- 
turn not  single  and  naked  to  us,  but  bring  in  their  sheaves  with 
them,  a  most  plenteous  and  bountiful  harvest.  God  deals  not 
xvith  our  alms,  as  we  too  often  do  with  his  graces,  wrap  them  up 
in  a  napkin,  so  that  they  shall  never  bring  in  any  advantage  to  us  ; 
but  makes  us  most  rich  returns ;  And  therefore  we  have  all  reason 
most  cheerfully,  yea,  joyfully,  to  set  to  this  duty,  which  we  have 
such  invitations  to,  as  well  in  respect  of  our  own  interest,  as  our 
neighbour's  needs.' 

Thus  have  you  the  truth  of  the  point  proved,  both  by  divine 
and  human  testimonies.  I  should  now  proceed  to  give  you  some 
instances  for  the  farther  confirmation  of  it :  But  I  must  beseech  you 
first -to  take  these  two  cautions. 

1 .  '  Not  to  ascribe  the  reward  to  any  merit  of  3rour  good  works, 
but  only  to  the  free  grace,  and  rich  mercy  of  God.'  It  is  his  rich 
mercy  that  we  have  wherewithal  to  give,  and  his  free  grace  that 
we  have  an  heart  to  give,  and  his  abundant  goodness  that  he  ac- 
cepteth  our  works  of  charity,  and  rewardeth  them  with  all  sorts 
of  blessings,  both  temporal,  spiritual  and  eternal :  But  we  cannot 
merit  any  thing  at  his  hand,  by  giving  him  that  which  is  his  own. 

2.  '  Though  our  alms-deeds  are  sacrifices  acceptable  and  well- 
pleasing  unto  God  through  Christ ;'  and  though  he  hath  bound 
himself  by  many  gracious  promises  to  reward  the  same  both  here, 
and  hereafter ;  yet  far  be  it  from  us  to  perform  them  merely  out" 
of  hope  of  reward,  but  rather  for  conscience''  sake,  in  obedience  to 
the  command  of  God,  (who  bath  required  them  at  our  hands)  and 
'in  testimony  of  our  thankfulness  unto  him,'  for  what  he  hath, 
graciously  bestowed  on  us.  As  we  are  commanded  to  obey  the 
magistrate,  not  so  much  (or  fear  of  punishment,  and  hope  of  reward, 
as  for  conscience7  sake,  in  obedience  to  the  command  of  God,  Rom« 


503  The  surest  and  safest  Way  of  Thriving, 

xiii.  5*  so,  ought  we  to  distribute  our  alms,  not  so  much  for  the 
reward's  sake,  as  out  of  conscience  for  the  Lord's  sake. 

I  deny  not  but  CJpistians  in  their  well-doing,  may  for  their  en- 
couragement have*espect  to  the  recompense  of  reward,  but  not 
only,  and  chiefly.  The  chief  and  principal  ends  we  should  aim  at 
in  all  our  good  works,  are,  the  glory  of  God,  and  obedience  to  his 
command.  Our  respect  to  the  recompense  of  reward,  ought  to  be 
subordinate  unto  these.  The  truth  is,  this  temporal  reward  should 
not  so  much  be  looked  on,  as  an  argument  to  persuade  us  to  give, 
but  as  an  answer  of  an  objection  against  giving.  Thou  wilt  be  rea- 
dy to  say,  I  may  want  it  myself,  or  mine  may  want  it:  But  do  but 
believe  that  God  will  repay  thee,  and  with  overplus  ;  and  then  that 
doubt  will  be  taken  out  of  the  way. 

These  two  cautions  premised,  I  shall  proceed  in  the  confirma- 
tion of  the  point  from  the  example  of  many  charitable  persons, 
who  have  in  temporal  mercies  been  abundantly  recompensed  for 
the  kindness  they  have  shewed  to  the  ministers  and  members  of 
Christ. 

The  widow  of  Sareptah  nourished  the  prophet  Elijah  in  her 
house,  during  the  whole  time  of  famine  :  and  how  did  the  Lord 
abundantly  recompense  this  her  charity,  by  his  miraculous  pre- 
serving and  increasing  her  meal  and  oil,  whereby  her  family  was 
nourished ;  as  also  by  restoring  her  son  to  life  again,  after  his  soul 
was  departed  ?  1  Kings  xvii.  22.  and  by  causing  the  prophet  to 
continue  with  her  many  months,  to  feed  her  soul  with  spiritual,  as 
she  had  his  body  with  corporal  food. 

How  abundantly  was  the  Shunamite's  kindness  to  the  prophet 
Elisha  recompensed  ?     - 

1.  'By  the  gift  of  a  yen  after  long  barrenness.' 

2.  '  By  restoring  her  son  to  life  again  when  he  was  dead,'  2 
Kings  xvi. 

3.  '  By  forewarning  her  of  a  famine  approaching,'  2  Kings  viii. 
1,4. 

4.  '  By  the  restoring  of  her  house  and  land,  lost  in  her  long  ab- 
sence, by  reason  of  the  famine,'  2  Kings  iv.  20. 

Notable  is  the  instance  of  Job,  W\  tal  rciful  man  he  wo.-, 

we  may  read  chap,  xxiz,  12,  13,  15.  '1  delivered  the  poor  theft 
cried,  and  the  fatherless,  and  him  that  had  none  to  help  him.  The 
'blessing  of  him  that  was  ready  to  perish  came  upon  me,  and  1 
caused  the  widow's  heart  to  sing  for  joy.  I  was  eyes  to  the  blind. 
and  i'eci  I  was  to  the  lame  ;  I  was  a  father  to  the  poor.'  And  chap. 
xxxi.  16.  and  22.  'If  1  have  withheld  the  poor  from  their  desire, 
or  hare  caused  the  eyes  of  the  to  fail,  or  have  eaten  my 

morsel  alone,  and  the  fatherless  hath  not  eaten  thereof  3  II  1  have 
seen  any  peri  -  for  wa»t  of  etoathiug,  or  any  poo*"  without  cover- 
ing; If  his  loins  have  not  blessed  me,  and  if  he  were  not  warmed 
with  the  leece  of  eh     sheep,  Then  fet  mine  arms  fall  from  toy 


The  surest  and  safest  Way  of  Thriving.  509 

shoulder-blade,  and  mine  arm  be  broken  from  the  bone.'  I  have 
transcribed  his  own  words  thus  at  large,  that  I  might  set  this 
worthy  pattern  before  the  reader's  eyes. 

But  you  will  say,  what  became  of  this  merciful  man  ?  did  he 
prosper  '?.  did  he  flourish,  and  grow  great  ?  who  so  poor  as  poor 
Job  after  all  these  acts  of  mercy  ?  How  long  after  was  it,  that  we 
find  this  merciful  man  a  miserable  man,  stripped  naked  of  all  that 
ever  he  had  ?  But  first,  it  was  not  his  own  mercy,  but  Satan's 
malice  that  brought  him  down  :  It  was  the  devil  that  set  the  Sa- 
bcans  and  Chaldeans  upon  him,  to  plunder  and  carry  away  all  that 
he  had.  And,  Secondly,  what  became  of  Job  afterwards,  after 
Satan  had  done  his  worst?  You  may  read,  chap,  xliii.  10.  &c. 
'  That  the  Lord  turned  the  captivity  of  Job,  and  gave  him  twice 
so  much  as  he  had  before,  and  blessed  his  latter  end  more  than 
his  beginning,  for  he  had  fourteen  thousand  sheep,  and  six  thou- 
sand camels  ;  a  thousand  yoke  of  oxen,  and  a  thousand  she-asses :' 
lie  had  '  also  seven  sons,  and  three  daughters. , 

Acts  xxviii.  7.  We  read  how  Publius,  the  chief  man  of  the  island 
of  Melita  (into  which  St.  Paul,  and  many  others  with  him  were 
cast  by  shipwreck)  received  and  lodged  them  three  days  courte- 
ously :  And  in  the  next  verse,  we  read  how  (he  father  of  Publius, 
when  he  lay  desperately  sick  of  a  fever,  and  bloody-flux,  was  re- 
covered by  St.  Paul,  and  restored  to  his  former  health.  So  like- 
wise the  kindness  which  the  barbarous  people  of  that  island  shew- 
ed unto  Paul,  and  his  fellow  travellers,  was  recompensed  with  the 
cure  of  many  of  their  sick  bodies. 

To  these  examples  recorded  in  scripture,  I  shall  add  a  few 
more  out  of  ancient  and  modern  writings. 

St,  Alban  (whom  Mr.  Fox  in  his  first  tome  mentioneth  amongst 
themartyrs  who  suffered  for  the  name  and  cause  of  Christ)  having 
received  a  poor  persecuted  minister  into  his  house,  was  by  his 
godly  life  and  gracious  exhortations  so  wrought  upon,  that  he 
turned  from  heathenism  to  Christianity,  and  at  last  suffered  as  a 
martyr  for  the  truth  of  Jesus  Cimst ;  as  Beda,  and  others  write  of 
him.  His  kindness  to  a  poor  persecuted  minister,  was  recom- 
pensed not  only  with  his  conversion  to  the  true  religion,  but  like- 
wise with  the  honour  of  martyrdom. 

St.  Austin  having  set  forth  the  mercifulness  and  liberality  of 
Constantine  the  Great,  saith,  Bonus  Deus,  Constantinum  Magnum 
tantis  terrenis  implevit  muneribus,  &c.  God  gave  Constantine,  that 
merciful  prince,  more  wealth  than  heart  could  wish,  for  his  boun- 
ty to  the  poor.     Aug.  de  civilate  Dei.  I.  5. 

Dr.  Hammond  in  his  forementioned  treatise  mentioneth  an  an- 
cient story  out  of  Cedrenus,  of  a  Jew,  who  upon  reading  those 
words  of  Solomon,  Prov.  xix.  17.  'He  that  hath  pity  upon  the 
poor,  lgndeth  unto  the  Lord,  and  that  which  he  hath  given,  will 
he  pay  him  again  $'  he  resolved  to  try,  whether  God  would  be  as 


SI©  The  surest  and  safest  Way  of  Thriving. 

good  as  his  word,  thereupon  gave  all  that  he  had  but  two  pieces 
of  silver  to  the  poor,  and  then  waited  and  expected  to  see  it  come 
again :  But  being  not  presently  answered  in  that  expectation,  grew 
angry,  and  went  up  to  Jerusalem  to  expostulate  with  God  for  not 
performing  his  promise.  And  going  on  his  way,  found  two  men 
a  striving,  engaged  in  an  unreasonable  quarrel,  about  a  stone,  which 
both  walking  together  had  found  in  the  way,  and  so  had  both 
equal  right  to  it ;  but  (being  but  one,  and  not  capable  of  being  di- 
vided) they  could  not  both  enjoy :  and  therefore,  to  make  them 
friends,  he  having  two  pieces  of  silver,  cloth  upon  contract  divide 
them  betwixt  the  contenders,  and  hath  the  stone  in  exchange  for 
them.  Raving  it,  he  goes  on  his  journey,  and  coming  to  Jeru- 
salem, shews  it  to  the  goldsmith,  who  tells  him  that  it  was  a  jewel 
of  gre&t  value,  being  a  stone  fallen,  and  lost  out  of  the  high-priest's 
Ephccl,  to  whom  if  he  carried  it,  he  should  certainly  receive  a 
great  reward.  He  did  so,  and  accordingly  it  proved.  The  high- 
priest  took  it  of  him,  gave  him  a  great  reward,  and  withal  sharply 
reproved  him  for  questioning  the  truth  of  God's  promises,  bidding 
him  trust  God  next  time. 

The  story  of  Tiberius  the  second  is  pertinent  to  this  purpose, 
which  take  in  the  words  of  that  reverend  person  before-mentioned 
in  his  sermon  at  the  Spittle.  This  Tiberius  was  very  famous  for 
his  bounty  to  the  peer,  insomuch  that  his  wife  was  wont  to  blame 
him  for  it,  and  speaking  to  him  once,  how  he  wasted  his  treasure 
Jhat  way  ;  he  told  her,  ;he  should  never  want  money,  so  long  as 
in  obedience  to  Christ's  command  he  did  supply  the  necessities  of 
the  poor.*  And  presently  see  how  providence  ordered  it !  Imme- 
diately after  he  had  given  much  this  way,  under  a  marble  table 
which  was  Lakcn  up,  he  found  a  great  treasure,  and  news  was 
brought  him  too  of  the  death  of  one  Parses,  a  very  rich  man,  who 
La-d  given  his  whole  estate  unto  him. 

Famous  is  the  stary  of  that  charitable  biehopof  Miliain,  who  as 
he  was  travelling  with  his  servant,  overtook  some  poor  people 
who  begged  an  alms  of  him  :  whereupon  he  asked  his  man  what 
money  he  had  about  him,  who  answered,  three  crowns  ;  which  he 
cbmiaanded  him  to  give  unto  them  :  but  the  servant  thinking  him- 
self wiser  than  his  master,  gave  them  but  two  crowns,  not  know- 
ing what  occasions  they  might  have  for  money  before  they  got 
home-  licit  long  after.;  some  noblemen  meeting  the  bishop,  and 
knowing  him  to  be  a  very  charitable!  man,  appointed  two  hundred 
crowns  to  be  paid  to  the  bishop's  servant  for  his  master's  use.  The 
servant  having  received  the  money,  presently  with  great  joy  ac- 
quainted his  roaster  therewith:  whereupon  said  the  bishop,  thou 
mayest  now  see  how  in  wronging  the  poor  of  their  due,  by  keep- 
ing back  the  tl-ha  crown  which  I  intended  them,  thou  hast  like- 
wise wronged  me  ;  Si  eni.n  tres,  dedisses,  trecentos  accepisses,  &c. 
(  If  thou  hadst  given  those  three  crowns  J  commanded  thee  to 


The  surest  and  safest  Way  of  Thriving.  51 1 

give,  thou  hadst  received  three  hundred  crowns,  whereas  now  I 
have  but  two.'     Melanc.  apud  J  oh.  Manlium  in  hoc.  Com. 

It  is  recorded  of  Mary,  the  wife  of  Alexander  Fernese,  prince 
of  Parma,  that  being  childless,  she  conceived  an  hope,  that  if  she 
would  take  in  her  house  some  orphan,  or  poor  man's  child,  and 
there  train  him  up,  God  would  bestow  a  son  upon  her.  Where- 
upon she  took  a  poor  man's  son  into  her  care,  and  gave  order  for 
his  education,  and  according  to  her  expectation,  at  nine  months' 
end  she  was-  delivered  of  a  son. 

Suitable  likewise  to  this  point  is  the  story  of  one  John  Stuart, 
provost  of  Air  in  Scotland,  who  was  eminent  for  piety  and  chari- 
ty. He  had  a  considerable  estate  left  him  by  his  father ;  of  which 
he  gaye  a  great  part  to  the  poor  and  other  charitable  uses.  To 
pass  by  many,  I  shall  mention  only  one.  His  heart  on  a  time  be- 
ing much  affected  with  the  wants  and  necessities  of  many  of  God's 
people,  who  were  in  a  suffering  condition,,  he  sendeth  for  divers 
of  them  to  Edinburgh,  where  being  met,  and  some  time  spent  in 
prayer,  he  made  them  promise  not  to  reveal  what  he  was  going  to 
do,  so  long  as  he  lived  :  and  then  told  them  he  was  not  ignorant 
in  wha,i  a  low  condition  many  of  them  were,  and  therefore  he  had 
brought  some  money  with  him  to  lend  each  of  them,  yet  so  as 
they  should  never  offer  to  repay  it  till  he  required  the  same  ;  soon 
after  this,  such  a  plague  broke  forth  in  Air,  the  place  of  his  abode, 
that  trade  much  decayed,  and  he  himself  with  others  were  reduc- 
ed to  straits  :  Whereupon  some  of  the  profane  in  that  place  derid- 
ed him,  saying,  that  religion  had  made  him  poor,  and  his  giving 
so  much  to  others,  like  a  fool  had  brought  him  to  want;  but 
mark  what  followed !  Having  borrowed  a  little  money,  he  departs 
from  Air,  to  Rochel  in  France,  where  salt  and  other  commodities 
being  exceeding  cheap  for  want  of  trading,  he  adventured  to 
freight  a  ship,  and  loaded  her  upon  credit  ;  and  then  went  back 
again  through  England  unto  Air  in  Scotland,  having  ordered  the 
ship  to  come  thither  :  But  after  long  expectation  he  was  informed 
for  certain,  that  his  ship  was  taken  by  a  Turkish  man  of  war,  the 
report  whereof  did  exceedingly  afflict  him,  not  because  he  knew 
not  how  to  be  abased,  as  well  as  how  to  abound,  but  out  of  fear, 
that  the  mouths  of  wicked  men  would  be  the  more  opened  to  the 
reproaching  of  his  profession  and  charity.  But  soon  after,  tidings 
was  brought  him  that  his  ship  was  safely  arrived  in  the  road,  and 
upon  his  going  forth  he  saw  it  was  a  truth ;  and  through  God's 
good  providence,  as  a  reward  of  his  charity  he  made  so  much  of 
the  commodities  in  the  ship,  that  after  the  payment  of  his  debts, 
he  had  twenty  thousand  merks  left  for  himself.  Though  his  bread 
was  cast  upon  the  waters  ;  and  to  appearance  lost,  yet  after  many 
days  it  returned  to  him  with  great  advantage.  This  story  I  lately 
read  in  a  book,  called,  The  fulfilling  of  the  Scriptures. 

Daniel  Waldow,  esquire,  citizen  and  mercer,  who  was  chosen 


512  The  surest  and  safest  Way  of  Thriving, 

Alderman  of  London,  is  a  further  proof  of  this  doctrine  before  laid 
down.  I  could  from  mine  own  experience  speak  much  of  his 
bounty  and  charity  ;  as  also  of  that '  plentiful  estate  wherewith  God 
blessed  him  thereupon.'  But  I  shall  rather  give  it  you  in  the  words 
of  that  holy  man,  and  blessed  servant  of  Christ  in  the  work  of  the 
ministry,  Mr.  James  Nalton,  now  with  God,  who  was  more  in- 
timately acquainted  with  Mr.  Waldow,  and  therefore  the  more  fit 
to  preach  his  funeral  sermon,  and  to  set  forth  his  life  for  our  imi- 
tation. His  words  are  these,  '  He  was  a  man  eminent,  and  ex- 
emplary, in  the  grace  of  charity ;  as  appeared  by  his  great  bounty 
manifested  on  every  occasion.  Never  any  good  man,  minister 
or  other  came  to  propound  any  work  of  charity,  public  or  private, 
that  needed  to  do  any  more  than  to  propound  it :  For  his  heart 
w7as  so  set  upon  works  of  mercy  that  he  prevented  importunity, 
by  his  Christian  and  heroic  liberality.  He  made  no  more  of  gi- 
ving ten  pounds  to  a  work  of  charity,  than  many  other  rich  men 
make  of  giving  ten  shillings.  His  charity  had  two  singular  con- 
comitants,  which  made  it  the  more  remarkable  and  praise-worthy. 

1.  He  did  good,  while  he  lived  :  He  carried  his  lanthorn  be- 
fore him  :  He  made  his  own  hands  his  executors,  and  his  own 
eyes  his  overseers.  Some  will  part  with  their  riches  when  they 
can  keep  them  no  longer :  This  is  like  a  cut-purse,  who  being  es- 
pied or  pursued,  will  drop  a  purse  of  gold,  because  he  can  keep 
it  no  longer.  But  to  be  doing  good  in  our  lifetime,  while  we  have 
opportunity  ;  this  is  an  act  of  faith,  and  an  evidence  that  we  can 
trust  God  with  our  estate,  and  our  children,  that  he  will  provide 
for  them  when  our  heads  are  laid  in  the  grave. 

2.  He  dispensed  his  charity  so  secretly,  without  any  self-seek- 
ing, or  pharisaical  vain-glory,  that  his  left  hand  did  not  know 
what  his  right  hand  did.  Therefore  did  he  often  go  with  an  hun- 
dred pounds  under  his  cloak  to  some  godly  friends,  desiring  them 
to  distribute  it  amongst  such  honest  poor  people  as  stood  in  most 
need  of  relief. 

In  short,  He  did  so  much  good  while  he  lived,  as  if  he  meant  to 
have  nothing  to  do  when  he  died ;  and  yet  he  gave  so  largely 
when  he  came  to  die,  as  if  he  had  done  no  good  when  he  lived. 

Many,  I  know,  are  apt  to  say,  they  have  many  children,  and 
therefore  cannot  give.  So  had  Mr.  Waldow;  he  had  nine  chil- 
dren alive  at  his  death,  but  the  providing  for  them  was  no  ob- 
struction to  his  charity,  nor  prejudice  to  his  children,  but.  did  ra- 
ther entail  a  blessing  upon  them. 

Mr.  John  Walter,  citizen  and  draper  of  London,  was  signally 
charitable,  not  only  at  his  death,  but  in  the  whole  course  of  his 
life,  even  from  his  yoiinger  years.  For  the  avoiding  vain-glory, 
his  manner  was  to  send  considerable  sums  of  money  to  several 
poor  families,  by  the  hands  of  others,  in  whose  faithfulness  he 
eould  confide.     Whereupon  God  did  not  only  bless  him  with  a 


The  surest  and  safest  Way  of  Thrivingi  51 3 

large  estate,  but  likewise  give  him  such  contentedness  therein, 
that  he  sat  down  abundantly  satisfied :  and  made  a  solemn  vozo  and 
promise  unto  God,  that  he  would  give  the  surplusage  of  his  estate, 
whatever  it  was  that  for  the  future  should  accrue  unto  him  from 
his  calling  and  employments,  to  charitable  uses.  That  you  may 
be  assured  of  the  truth  of  it,  I  have  here  given  you  his  own  ex- 
pressions transcribed  out  of  his  last  will  and  testament,  which  are1 
as  follows : 

'  I  thought  fit  to  declare,  that  about  twenty  years  past,  when 
the  Lord  had  entrusted  me  with  a  convenient  estate,  sufficient  to 
maintain  my  charge,  and  afford  fit  portions  for  my  wife  and  chil- 
dren after  my  decease ;  I  resolved  that  what  further  estate  the 
Lord  should  be  pleased  to  entrust  me  with,  to  bestow  the  same  on 
charitable  uses.' 

After  this  vow  finding  his  estate  wonderfully  increased,  he  be- 
gan to  build  alms-houses :  one  in  the  parish  of  St.  George  in  South- 
wark ;  another  in  St.  Mary  Newington ;  because  in  those  parishes 
he  observed,  there  were  many  blind,  lame,  distressed  poor  people, 
and  never  an  alms-house  in  them.     He  likewise  built  a  chapel  near 
one  of  his  alms-houses  for  the  poor  people  to  serve  God  in  daily* 
Having  built  his  alms-houses  with  the  poor's  stock  he  bought  lands, 
and  houses  of  inheritance  which  he  settled  upon  the  company  of 
drapers  ;  as  for  the  relief  and  support  of  his  alms-people,  after  his 
decease  ;  so  for  the  performing  other  charitable  gifts  mentioned  in 
his  last  will  and  testament.     While  he  lived,  he  was  wont  to  go 
himself  once  a  month  to  his  alms-houses  in  his  worst  cloaths  (that 
he  might  not  be  suspected  to  be  the  founder  of  them)  and  gave  un- 
to the  poor  people  their  promised  allowance.     Doubtless  that  is 
the  best  charity  which  Nilus-like,  hath  the  several  streams  thereof 
seen,  but  the  fountain  concealed.     Having  built  his  alms-houses, 
and  endowed  them  with  a  good  revenue  ;  then  with  the  remainder 
of  his  poor's  stock  (which  daily  encreased  through  God's  blessing 
upon  his  pains  and  endeavours  in  his  calling)  he  relieved  poor 
people,  and  families,  with  considerable  sums  of  money  ;  and  gave 
much  bread  weekly  to  the  poor  of  several  out-parishes.   All  this  he 
did  whilst  yet  living ;  besides  what  he  gave  on  the  like  account 
at  his  death,  which  was  also  very  considerable,  as  further  ap- 
pears by  his  will.     Notwithstanding  of  all  which,  he  gave  and 
left  to   his  wife,  and  his   two   daughters,  above   ten  thousand 
pounds.     This  questionless  is  the  surest  way  to  have  our  wills 
performed,  to  see  them  performed  in  our  life-time  ;  in  regard  that 
many  executors  prove  executioners  of  wills. 

William  Pennoyer,  esquire,  citizen  and  merchant  of  London,  a 
person  wholly  composed  of  mercy  and  goodness,  bounty  and  liberal- 
ity, which  he  expressed  in  the  whole  course  of  his  life,  even  from 
his  first  setting  up  in  the  world.  Many  years  before  his  death,  he 
turned  great  part  of  the  stock  wherewith  he  traded,  into  lands  of 

65 


$14  The  suresl  and  safest  Way  of  Thriving, 

inheritance,  to  the  value  of  four  hundred  pounds  per  annum;  and 
being  eminently  charitable,  he  lived  as  frugally  as  he  could,  spend- 
ing about  two  hundred  pounds  a  year  upon  himself,  wife,  and 
family;  and  the  remaining  part  of  his  incomes,  he  wholly  bestow- 
ed on  charitable  uses,  as  I  have  been  informed  by  those  who  lived 
along  with  him  ;  and  were  nearly  related  to  him. 

To  give  you  a  clear  demonstration  of  his  Christian  charity  and 
of  God's  recompensing  the  same  unto  him  here  in  this  life  with 
temporal  blessings  :  1  shall  recite  some  of  his  legacies  bequeath- 
ed in  his  last  will  and  testament  to  charitable  uses,  passing  by 
such  as  he  gave  to  his  rich  kindred  and  acquaintance. 

To  poor  ministers,  widows,  and  others  in  distress,  about  150L. 
To  four  of  his  poor  tenants,  201. 

Likewise,  8001.  to  be  laid  out  here  in  woollen  cloth,  or  othey 
commodities,  to  be  sent  to  New-England,  for  the  use  of  his  poor 
kindred  there. 

He  gave  to  certain  trustees  lands,  to  the  value  of  201.  per  annum, 
to  pay  for  the  teaching  of  forty  boys  at  school. 

To  Bristol,  54hper  annum,  towards  the  maintenance  of  a  school- 
master, and  lecturer,  to  preach  a  week-day  lecture  there  ;  and  to 
other  charitable  uses. 

He  likewise  settled  201.  per  annum,  on  trustees,  for  the  teach- 
ing of  forty  poor  children  in  or  near  White-Chapel ;  and  40s, 
yearly,  to  buy  bibles  for  some  of  the  children. 

He  gave  121.  per  annum,  for  the  maintaining  a  school  at  the 
Hay,  in  Brecknockshire  ;  and  40s.  more  yearly  to  buy  books  for 
the  scholars. 

As  also,  101.  per  annum,  for  the  maintenance  of  poor  distressed 
people  in  the  hospital  of  Bethlehem  in  London. 

And  101.  per  annum,  to  ten  of  the  blindest,  oldest,  and  poorest 
eloth-workers,  at  the  discretion  of  the  masters,  wardens,  and  as- 
sistants of  the  said  company,  for  the  time  being. 

He  gave  401.  per  annum,  to  Christ's  Church  hospital,  for  the 
placing  out  four  children  yearly  ;■  and  40s.  more  yearly  to  buy 
each  of  the  children  a  bible. 

Besides  these,  he  gave  to  his  poor  kindred  above  20001.  by  his 
will. 

And  by  a  codicil  annexed  thereunto,  he  bequeathed  to  certain 
trustees,  10001.  to  be  given  to  honest  poor  people  ;  as  also,  3001. 
for  releasing  poor  prisoners  ;  which  sums  have  been  paid  into  the 
hands'  of  the  trustees  by  Mr.  Richard  Loton,  and  Michael  Davison, 
Esq.  ;  who,  to  their  honour,  have  approved  themselves  faithful  Ex- 
ecutors to  this  charitable  will. 

Thomas  Arnold,  citizen  and  haberdasher  of  London  ;  at  his  first 
setting  up  for  himself,  his  stock  was  not  great  5  but  being  charita- 
bly disposed,  and  ready  to  every  good  work,  hi;*  estate,  through 
God's  blessing,  very  much  increased. 


The  surest  and  safest  Way  of  Thriving.  515 

His  charity,  in  his  life-time,  appeared  not  only  by  his  forward- 
ness to  communicate  to  the  relief  of  such  whom  he  saw  in  want ; 
but  likewise  by  his  frequent  inquiring  of  others,  after  such  poor 
people  as  were  overburdened  with  children,  or  otherwise  distres- 
sed :  yea,  he  hired  men  with  money,  to  make  it  their  business  to 
find  out  honest  poor  people,  on  whom  he  might  bestow  his  chari- 
ty ;  and  likewise,  did  entrust  others  with  considerable  sums  of 
money,  to  distribute  amongst  the  poorer  sort,  charging  them  to 
have  special  respect  to  the  honest  poor,such  whom  they  conceived 
did  truly  fear  God.  That  he  was  no  loser,  but  a  gainer  by  his  lib- 
erality ;  appeareth,  in  that  God  so  blessed  him  in  his  calling,  that 
he  attained  to  an  Alderman's  estate,  and  was  chosen  to  that  Office. 
Yea,  he  gave  over  his  calling  in  the  city,  and  withdrew  himself 
into  the  country,  that  he  might  the  better  mind  God,  and  the  con- 
cernments of  his  soul  more,  and  the  world  with  its  concerns  less. 

John  Clark,  doctor  of  physic,  one  of  great  repute  for  his  learn- 
ing, piety,  and  charity  ;  some  while  President  of  the  College  -of 
Physicians.  His  custom  was  to  lay  by  all  his  Lord's-days  fees,  as 
a  sacred  stock  for  charitable  uses;  devoting  that  entirely  to  God, 
which  he  received  on  his  day  ;  accounting  it  a  piece  of  sacrilege, 
to  appropriate  it  to  himself,  or  any  common  use.  Whereupon 
the  Lord  was  pleased  so  to  prosper  him  in  his  calling,  that  though 
at  first  his  practice  was  little,  and  his  estate  not  very  great, 
yet,  afterwards  his  practice  so  increased,  and  the  world  so  flow- 
ed in  upon  him,  that  he  lived  plentifully  and  comfortably,  and 
gave  to  his  children  liberal  portions. 

The  like  also  was  practised  by  John  Bathurst,  doctor  of  Physic, 
with  whom  I  was  very  well  acquainted ;  his  Lord's-days  fees  were 
constantly  kept  as  a  tank  for  the  poor,  and  wholly  devoted  to,  and 
employed  for  their  use,  which  was  so  far  from  lessening  his  in- 
comes, that,  by  the  blessing  of  God  upon  his  practice,  they  were 
greatly  in  fewT  years  augmented  by  it.  For,  though  at  his  first 
coming  to  London  he  brought  little  estate  with  him,  and  here 
had  small  acquaintance,  Yorkshire  being  his  native  country, 
where  he  had  spent  his  former  days  ;  yet,  the  Lord  was  pleased 
so  to  prosper  him  in  his  calling,  that,  in  .twenty  years  time,  he 
purchased  lands  of  inheritance,  to  the  value  of  10001.  of  yearly 
value. 

Dr.  Edmond  Trench,  likewise  observed  the  same  course,  as 
his  wife,  and  divers  others  of  his  friends  do  testify.  And  certain 
it  is,  that  this  was  no  damage,  but  a  great  advantage  to  him  ;  for  he 
had  as  many  patients  as  his  weak  body  would  permit  him  to  visit. 
And,  though  he  lived  at.  a  full  and  plentiful  rate,  frequently  and 
cheerfully  entertaining  ministers  and  scholars  at  his  table ;  yet, 
did  he  gain  a  very  considerable  estate,  which  he  left  to  his  wife 
and  children  ;  in  whom  not  only  his  memory,  but  his  piety  still 
survives. 


£16  The  surest  and  safest  Way  of  Thriving* 

I  have  good  ground  to  believe,  that  many  other  Physicians  do 
make  conscience  of  this  duty ;  but  Oh  that  all  would  do  the  like ! 
certainly  they  would  be  no  losers  thereby  at  the  year's  end,  but 
find  God's  blessing  upon  their  calling  and  estates,  prospering  them 
in  both. 

And  here  to  me  occurs  a  case  of  conscience,  worthy  to  be  en- 
quired into,  viz.  Whether  physicians  may  lawfully  appropriate 
unto  their  own  private  use  their  Lord's-days  fees  ;  I  mean,  those 
fees  which  they  receive  from  their  patients  on  the  Sabbath-day  ? 

I  deny  not,  but  works  of  mercy  may,  and  ought  to  be  done  on 
that  day  ;  for,  saith  the  Lord,  Mat.  ix.  13.  '  I  will  have  mercy, 
and  not  sacrifice  ;'  that  is,  mercy  rather  than  sacrifice.  And,  I 
deny  not,  but  of  the  richer  sort  especially,  they  may  receive  their 
fees  for  their  pains.  But,  I  much  question,  whether  they  may 
appropriate  those  fees  to  themselves  ;  in  regard,  the  Lord  hath  af- 
forded us  six  days  of  seven,  whereby  we  may  and  ought  to  follow 
our  callings  for  our  own  livelihood,  and  of  those  who  belong  un- 
to us  ;  but  hath  sanctified  and  set  apart  the  Christian  Sabbath  for 
his  own  honour  and  service.  And  therefore,  it  seemeth  but  rea- 
sonable, that  what  accrues  unto  us  on  that  day,  should  be  set  apart, 
and  employed  for  his  more  immediate  use  and  service.  But, 
1  will  not  impose  this  as  a  necessary  duty,  at  least,  upon  all,  in 
regard  that  circumstances  may  vary ;  but  leave  it  at  present  to 
the  determination  of  their  own  consciences,  who  are  most  con- 
cerned therein. 

Samuel  Dunche  of  Pusey,  in  the  county  of  Berks,  Esq. ;  a  per- 
son, that  according  to  the  apostle's  rule,  '  did  good  to  all,  but  es- 
pecially to  those  of  the  household  of  faith:'  his  custom  was  to 
send  money  yearly  to  several  towns,  as  to  Stow  upon  the  Woolds 
in  Glocestershire,  to  Norliche,  to  Lamburn,  and  others,  not  here 
mentioned,  for  the  relief  of  their  poor ;  and  upon  the  last  here 
named,  he  settled  lands  of  inheritance  for  ever,  for  the  same  use. 
And  to  Rumsey  in  Hampshire,  he  gave  by  deed,  upon  the  like  ac- 
count, a  lease  of  99  years,  to  commence  after  his  decease.  The 
poor  also  of  the  said  town,  whom  he  called  his  Alms-People,  had, 
during  his  life,  weekly  relief  from  him  \  and  many  other  towns, 
together  with  them,  were  large  sharers  in  the  like  bounty. 

Several  poor  children  of  the  said  town,  and  likewise  of  those 
belonging  to  Faringdon,  he  set  to  school,  and  did  not  only  pay 
for  their  teaching,  but  also  furnished  them  with  all  such  books, 
as  ^ere  fit  and  convenient  for  them.  He  also  caused  several  books 
to  be  printed  at  his  own  charge,  which  he  freely  gave  to  the  poor, 
that  they  might  the  better  be  encouraged  to  read  and  to  acquaint 
themselves  with  the  concerns  of  another  and  better  life. 

He  further  gave  considerable  sums  of  money  yearly,  for  the 
constant  supply  of  such  godly  ministers,  as  he  knew  to  be  in  want ; 
and  upon  several  of  them  he  settled  considerable  annuities,  101. 


The  surest  and  safest  Way  of  Thriving.  517 

201.  per  annum,  for  their  lives  ;  besides  such  legacies  which  were 
not  small,  which  he  gave  to  some  of  them  at  his  death. 

Besides  all  this,  his  hand  was  ever  open  and  ready  to  distribute, 
whenever  any  fit  occasion  was  offered  to  him  ;  yea,  such  was  the 
enlargement  of  his  heart,  and  tenderness  of  his  bowels,  that  he 
could  hardly  pass  by  any,  whom  he  judged  due  objects  of  his 
charity,  but  he  freely  and  bountifully  contributed  to  their  relief. 

Thus  did  this  pious  gentleman  honour  God  with  his  substance, 
and  adventure  upon  the  royal  Prophet's  words,  '  to  cast  his  bread 
upon  the  waters;'  which,  though  the  unbelieving Avorld accounts 
but  folly,  and  usually  reckons  it  amongst  their  losses ;  yet  he,  to 
his  advantage,  according  to  the  promise  thereto  annexed,  '  found 
It  again  after  many  days.'  His  bread,  like  the  loaves  with 
which  Christ  fed  the  multitude,  was  multiplied  in  his  hands,  and 
his  oil  increased  by  pouring  out.  He  was  but  a  younger  brother, 
and  the  estate  settled  upon  him  was  but  8001.  per  annum,  or  there- 
abouts :  and  yet,  notwithstanding  (I  had  almost  said)  this  excess 
of  charity,  his  estate  was  so  far  from  being  ruined,  or  in  the  least 
impaired,  as  that  not  only  the  same  bare  measure  he  received,  but 
'  much  greater,  pressed  down,  and  running  over,  was  meted  out 
to  him  and  his  posterity.1  So  signally  did  God  in  this  life  reward 
his  charity,  wisely  ordering  by  his  good  providence,  that  one  way 
or  other  large  handfuls,  as  over-measure,  were  from  several  hands 
thrown  into  his  bushel.  There  is  now  left  to  his  heirs  an  estate 
of  more  than  the  double  value  of  what  he  received  from  his  father, 
besides  the  portions  which  he  gave  to  all  his  daughters,  five  in 
number,  which  were  very  considerable,  to  some  of  them  more 
than  20001. 

And  here,  I  hope  I  may  without  offence,  or  vain-glory,  take 
liberty  to  mention,  amongst  others,  the  charity,  and  liberality  of 
my  dear  and  honoured  father,  Dr.  William  Gouge,  late  pastor  of 
Black-friars,  London,  who  was  eminent,  as  in  other  graces,  so  in, 
that  of  charity  :  from  him  I  first  heard,  '  The  tenth  part  of  a  man's 
estate,  to  be  a  fit  proportion  to  be  devoted  and  dedicated  to  God 
for  charitable  uses.'  But,  though  he  commended  that  to  others, 
yet,  by  what  I  find  in  some  papers  written  with  his  own  hand,  I 
may  truly  say,  he  gave  the  '  seventh  part  of  all  his  yearly  comings 
in,'  towards  the  maintaining  poor  scholars  at  the  university,  and 
the  relieving  poor  families,  and  distressed  persons.  And  how 
wonderfully  God  blessed,  as  his  ministry,  so  his  outward  estate, 
is  so  well  known  to  all  who  lived  in  his  days,  that  I  suppose  it 
needless  for  me  to  say  any  thing  of  it ;  only  I  may  truly  apply  un- 
to him  the  words  of  the  Psalmist,  '  He  was  ever  merciful  and 
lending,  and  his  seed  is  blessed.' 

Many  more  instances  of  the  like  nature  might  here  be  added  ; 
some  of  persons,  who  are  now  with  joy  reaping  in  the  other  world, 
the  blessed  fruit  of  that  seed  which  they  had  so  plentifully  sown  in 


ilg  The  surest  and  safest  Way  of  Thriving, 

this  ?  others  of  persons,  yet  living  amongst  us,  some  of  which  have 
acknowledged  to  me,  c  That  God  hath  already  rewarded  them  an 
hundred  fold,  for  what  they  have  lent  to  him,  by  giving  it  to  his 
poor.'  But  those  already  mentioned,  may  be  abundantly  sufficient 
to  evidence  the  truth  in  hand,  and  to  encourage  and  provoke  us 
in  imitation  of  those  worthies,  to  a  more  ready  and  conscientious 
practice  of  this  great  duty,  so  essential  to  Christianity,  so  Avell 
pleasing  to  God,  so  creditable  to  our  profession,  so  beneficial,  not 
only  in  order  to  our  eternal  happiness,  but  our  present  gain,  and 
comfort,  and  prosperity  here  on  earth. 

The  point  thus  being  proved  by  Scriptures  and  Examples  ; 
come  we  now  to  the  reasons  for  the  further  confirmation  of  it. 

1.  Reas.  'May  betaken  from  the  goodness  and  bounty  of  God,' 
which  is  such,  that  he  will  not  suffer  any  work  of  charity,  shew- 
ed to  any  of  his  ministers,  or  children  to  pass  away  unrewarded, 
without  a  full  recompense :  whereupon,  saith  David,  Psalm  lxii. 
12.  '  Unto  thee,  O  Lord,  belongeth  mercy :  for  thou  renderest 
to  every  man  according  to  his  work.'  Though  God  doth  not  ren- 
der a  reward  to  any  man  for  his  work  done,  yet,  doth  he  render 
to  every  man  according  to  his  work.  Yea,  God  doth  always  ex- 
ceed in  his  remunerations,  to  give  evidence  of  his  grace  and 
bounty.  God  will  not  be  in  any  man's  debt  long,  but  what  he 
hath  disbursed  upon  his  account,  he  will  speedily  return  into  his 
bosom  with  advantage. 

2.  Reas.  f  May  betaken  from  the  faithfulness  and  righteousness 
of  God,'  who,  having  in  his  word  graciously  promised  abundant- 
ly to  recompense  and  reward  our  beneficence,  his  faithfulness  and 
righteousness  engageth  him  to  make  good  what  he  hath  promised  ■; 
so  that,  he  cannot  but  be  as  good  as  his  word.  Men  may  be  for- 
ward in  promising,  bat  slow  in  performing :  but,  with  God,  who 
is  the  true  and  faithful  one,  dictum  #•  factum,  '  saying,  and  do- 
ing,' are  both  alike $  'All  his  promises  are  yea,  and  amen  in 
Christ  Jesus,'  Heb.  vi.  10.  saith  the  Apostle;  'God  is  not  un* 
righteous  to  forget  your  work,  and  labour  of  love,  which  ye  have 
shewed  towards  his  name,  in  that  ye  have  ministered  to  the  saints, 
and  do  minister.'  Here  the  Apostle  argueth  a  certainty  of  re- 
ward to  those  who  minister  any  thing  to  the  saints,  from  the 
*  righteousness  of  G-od,'  even  because  he  is  righteous  ;  and  there- 
fore, will  not  fail  to  do  what  he  hath  promised,  fie  is  not  un- 
righteous loforg-et ;  that  is,  He  will  righteously  remember  ;  and 
God's  remembering,  signifies  the  same  as  recompensing  :  as  he 
will  remember  sinners,  by  recompensing  their  evil  ways  upon  their 
own  heads  5  so,  he  will  remember  his  saints,  by  returning  the 
good  that  they  have  done  into  their  own  bosoms. 

The  more  to  assure  us  of  such  kind  of  remembrance  from  God, 
the  Holy  Ghost  mentioneth  certain  books,  or  '  rolls  of  remembrance 
written  before  God,'  wherein  the  merciful  deeds  of  his  servants 


The  surest  and  safest  Way  of  Thriving.  519 

are  recorded.  So  that,  it  is  no  more  possible  that  such  as  are  cha- 
ritable, benign,  and  helpful  to  the  poor  ministers,  and  people  of 
God,  should  lose  their  reward,  than  that  God  himself  should  cease 
to  be  righteous,  or  be  forgetful  of  his  word. 

3.  Reas. '  May  be  taken  from  several  metaphorical  expressions 
used  in  Scripture,  by  which  alms-giving  is  represented  to  us  ;'  all 
which  imply  not  only  a  certain  return,  but  that  with  increase,  as 
sowing,  and  lending,  and  that  upon  usury. 

1.  '  We  find  it  set  forth  in  Scripture,  by  sowing,'  2  Cor.  ix.  6, 
11  He  which  soweth  sparingly,  shall  reap  sparingly,  and  he  which 
soweth  bountifully,  shall  reap  bountifully.'  This  proverbial 
speech,  the  apostle  applieth  to  the  dispersing  of  alms.  Now,  as 
husbandmen,  who  sow  their  corn  with  a  liberal  hand,  do  usually 
reap  a  crop  answerable  thereunto  :  in  like  manner,  such  Chris- 
tians, as  shall  sow  their  seed  of  charity  wTith  an  open,  plentiful 
hand,  shall  reap  accordingly  a  plentiful  crop,  they  shall  find  their 
seed  sown  come  up  with  increase,  yielding  thirty,  if  not  sixty,  or 
an  hundred  fold  here,  besides  eternal  life  hereafter.  It  may  be-, 
thou  mayes-t  not  presently  reap  the  fruit  of  thy  seed}  and,  what 
wonder  ?  Who  is  there  that  sows,  who  expects  to  reap  the  same 
day  ?  the  husbandman  waiteth  for  his  harvest  ;  wait  thou  on  the 
Lord,  and  doubt  not  but  an  harvest  will  come,  that  will  pay  thee 
both  for  thy  sowing,  and  thy  waiting. 

2.  The  second  metaphor,  whereby  alms-giving  is  set  forth  in 
Scripture,  is  lending,  and  that  upon  use,  Prov.  xix.  17.  '  He  that 
hath  pity  on  the  poor,  lendeth  unto  the  Lord,  and  that  which  he 
hath  given,  will  he  pay  him  again,'  Men  that  lendeth  to  men, 
Feceive  their  own  with  increase  :  what  they  lay  up  lies  dead,  and 
possibly  the  thief  may  break  in  and  steal  it  away  ;  but,  what  they 
lend,  if  to  sure  hands,  come  in  with  advantage  :  how  rich  do  some 
usurers  grow  by  this  trade  of  lending?  and,  though  it  be  a  para- 
dox, that  giving  is  a  richer  trade  than  lending,  even  upon  use  ;  yet, 
it  is  a  certain  truth ;  for  this  giving  is  lending :  and  he  that  lends 
to  the  Lord,  will  find  a  greater  income  at  the  year's  end,  than  he 
that  lends  to  the  best  of  men.  Therefore,  as  one  well  saith, '  Giv- 
ing to  the  poor,  is  not  the  way  to  waste  our  wealth,  but  the  art 
of  thriving,  and  the  most  compendious  course  to  attain  unto  rich- 
es.' Though  our  alms  deeds  seem  (as  the  seed  sown)  to  perish,  and 
rot ;  yet,  believing  what  we  see  not,  we  shall  assuredly  see,  what 
we  believe,  and  find  (even  here)  such  a  fruitful  increase,  as  we 
shall  conclude,  '  That  giving  to  charitable  uses,  is  the  surest  and 
safest  way  of  getting,  and  thriving  in  the  world.' 

Thus  have  you  the  truth  of  the  point  confirmed  by  Scriptures, 
Examples,  and  Reasons.     Come  we  now  to  the  application. 

1.  '  Use  of  reproof,  of  all  unmerciful  men,'  who,  notwith- 
standing the  many  charges  God  hath  laid  upon  us,  '  To  be  rich  in 
good  works,  ready  to  distribute,  willing  to  communicate,  to  draw 


520  The  surest  nnd  safest  Way  of  Thriving, 

forth  our  souls  to  the  hungry,  to  open  our  bowels  to  the  needy  ; 
and  the  manifold  encouragements  he  hath  given  us  in  his  word 
hereto,  yet  do  shut  up  their  bowels  of  compassion  from  them,  re- 
fusing to  afford  them  any  succour  or  relief.'  Surely,  such  have  no 
love  to  Christ :  for,  Who  can  say,  he  loves  the  Lord  Jesus  Christ 
in  truth  and  sincerity,  when  he  suffers  his  ministers  and  members 
to  want  necessaries,  even  food  and  raiment  ? 

I  will  not  condemn  all  for  unmercifulness  (God  forbid  I  should) 
many  there  are  (and  I  would  to  God  there  were  more)  who  do 
contribute  bountifully  to  the  necessities  both  of  ministers,  and 
other  poor  saints  of  God.  But  yet  I  have  too  great  cause  to  say, 
that  the  greatest  part  of  rich  men  amongst  us,  have  their  hearts 
hardened,  and  their  bowels  shut  up,  that  they  cannot  compassionate 
their  wants  ;  and  their  hands  withered,  like  his  in  the  gospel,  that 
they  cannot  reach  them  out  to  any  good  use. 

O  that  such  would  consider,  that  unmercifulness  is  a  greater  sin 
than  they  do  imagine.  It  was  one  of  Sodom's  sins,  which  fetched 
down  fire  and  brimstone  from  heaven  upon  them,  and  all  their 
children,  Ezek.  xvi.  49.  '  Uncharitable  men  are  cursed,  as  in 
their  life,  so  at  their  death  ;  but,  most  cursed  will  they  be  at  the 
day  of  judgment :  being  barren  fruitless  trees  in  God's  orchard  ; 
they  shall  with  the  barren  fig-tree,  be  surely  cut  down,  and  cast 
into  unquenchable  fire. 

More  particularly,  to  shew  you  the  miseries  of  uncharitable  per- 
sons. 

1.  '  They  are  accursed  here  in  every  thing;  all  they  have  is 
cursed:'  So  much  is  implied  in  that  expression  of  our  Saviour, 
Luke  xi.  4 1 .  '  Give  alms  of  such  things  as  you  have,  and  all  things 
are  clean  unto  you  •,'  but,  without  alms-giving,  nothing  is  clean 
unto  you;  that  is,  Nothing  is  blessed  and  sanctified  unto  you,  for 
all  things  are  defiled  and  cursed  ;  not  only  your  crosses  are  curses, 
but  your  blessings  are  curses  unto  you.  So  God  threateneth,  '  to 
curse  their  very  blessings,'  Mai.  ii.  2.  Though  thou  enjoyest 
abundance  of  this  world's  goods,  yet,  so  long  as  thou  art  hard- 
hearted to  the  poor  and  needy,  the  curse  of  God  cleaves  to  thy 
store  and  abundance.  Oh  how  sad  and  lamentable  must  thy  con- 
ditions needs  be,  when  those  things  which  are  not  only  blessings 
in  themselves,  but  likewise  blessed  unto  others,  should  be  accur- 
sed unto  thee !  surely,  to  be  thus  accursed,  is  misery  enough. 

2.  \  As  the  unmerciful  are  cursed  here,  so  shall  they  be  cur- 
sed hereafter,'  Jam.  ii.  13.  'He  shall  have  judgment  without  mer- 
cy, that  hath  shewed  no  mercy.'  Such  as  have  shut  up  their  bow- 
els of  compassion  against  the  necessities  of  the  poor,  God  will  shut 
up  his  bowels  of  compassion  against  them,  and  let  forth  his  fury 
upon  them,  they  shall  have  their  portion  in  his  plagues  and  indig- 
nation, without  the  least  drop  of  pity  or  mercy.  And  at  the  day  of 
judgment  Christ  will  say  unto  them.  Mat,  xsv.  41.  '  Depart  from 


The  surest  and  safest  Way  of  Thriving,  52  J 

me,  ye  cursed  into  everlasting  fire,  prepared  for  the  devil  and  his 
angels  :'  there  is  their  doom ;  and  why  ?  '  For  I  was  an  hungry, 
and  ye  gave  me  no  meat ;  I  was  thirsty,  and  ye  gave  me  no 
drink.'  O  dreadful  sentence  !  every  word  whereof  carrieth  much 
terror  in  it,  and  breatheth  nothing  but  fire  and  brimstone.  What ! 
must  they  depart  from  Christ,  the  fountain  of  bliss  and  happiness  1 
and  into  everlasting  fire  ?  Ah  wretches !  cursed  indeed.  For,  as 
the  prophet  speaketh,  Isa.  xxxiii.  14.  '  Who  can  dwell  with  de- 
vouring fire,  who  can  dwell  with  everlasting  burnings  ?'  An  ever- 
lasting fever,  or  but  an  everlasting  toothache,  were  a  misery  un- 
speakable. But,  what  are  these,  to  the  '  lying  in  that  lake,  which 
burneth  with  fire  and  brimstone  to  all  eternity  V 

3.  '  The  misery  of  uncharitable  persons  appearethin  this,  that 
the  wants  and  necessities  of  the  poor  cry  loud  to  heaven  against 
them.'  God  hath  dealt  bountifully  with  thee,  loading  thee  with 
his  benefits  (as  the  Psalmist  speaketh,  Psal.  lxviii.  19.)  and  hath 
given  thee  not  only  food  and  raiment,  things  needful  and  neces* 
sary,  but  an  abundance,  an  affluency  of  outward  things,  even  all 
things  richly  to  enjoy  :  but  how  many  of  Christ's  ministers  and 
members  are  in  great  want,  not  having  wherewithal  to  satisfy  their 
own  and  children's  hunger  ?  whose  miseries,  like  the  blood  of 
Abel,  cry  unto  God  for  vengeance  against  thee,  saying,  '  Lord, 
there  are  not  a  few  who  have  enough,  and  to  spare,  a  liberal 
portion  of  this  world's  goods,  with  Dives  they  fare  sumptuously 
every  day :  but  what  are  we  thy  wanting  servants  the  better  for 
them  ?  Who  of  us  are  warmed  with  their  fires,  or  clothed  with 
their  raiment,  or  so  much  as  partake  of  the  crumbs  of  their  table  ? 
We  are  ready  to  perish  for  want,  when  they  are  surfeited  with 
their  abundance.  Is  the  blessing  of  them  that  are  ready  to  perish 
like,  to  come  upon  them  ?  Wilt  not  thou  judge  them,  O  Lord '?' 
Certainly  these  bitter  and  lamentable  complaints  cry  loud  in  the 
ears  of  the  Almighty  against  such  unchristian  and  unhumane  mi- 
series. Beware  of  the  cry  of  the  poor  against  you  :  If  thou  wilt 
not  hear  their  cries  unto  thee,  God  will  hear  their  cries  against 
thee. 

3.  '  Thy  mercifulness  to  the  poor  will  provoke  God  to  reject 
thy  most  religious  exercises  ;  Prov.  xxi.  13.  Whoso  stoppeth  his 
ears  at  the  cry  of  the  poor,  he  also  shall  cry  himself;  but  shall  not 
be  heard.'    In  which  words  Solomon  hinteth  to  us  two  things. 

1 .  That  unmerciful  men,  such  as  turn  away  their  ears  from  the 
cry  of  the  poor,  shall  fall  into  such  miseries  as  will  bring  them  to 
their  knees,  and  make  them  cry  sooner  or  later.  Here  in  this 
world,  worldly  men  sometimes  make  many  prayers,  and  their  re- 
ligion they  hope  will  make  amends,  for  their  inhumanity  at  least. 
But  in  the  world  to  come,  they  shall  follow  their  fellow  Dives  in 
his  infernal  devotion. 

2.  '  Though  they  cry,  yet  they  shall  not  be  heard  ;'  whether 

66 


52-2  The  surest  and  safest  Way  of  Thriving* 

they  cry  here  upon  their  death-beds'for  mercy,  or  hereafter  in  hell 
for  ease,  they  shall  not  be  heard.  A  notable  instance  hereof  we 
have  in  Dives,  who  though  he  cried  not  here,  yet  he  cried  in  hell, 
saying,  Father,  Abraham,  have  mercy  on  me,  and  send  Lazarus,, 
that  he  may  dip  the  tip  of  his  finger  in  water  and  cool  my  tongue 
for  I  am  tormented  in  this  flame,  Luke  xvi.  24.  But  was  he 
heard  ?  was  his  request  granted  ?  it  was  a  small  request,  but 
yet  it  is  denied.  Because  he  denied  crumbs  of  bread  here  in  this 
life  to  the  poor,  he  was  denied  a  drop  of  water  in  hell. 

O  that  all  uncharitable  persons  would  steep  their  thoughts  in  a 
serious  meditation  of  these  things  :  and  as  they  desire  to  prevent 
those  judgments  which  accompany  all  merciless  men,  they  would 
put  in  for  a  share  in  the  mercies  of  the  merciful,  and  to  that  end, 
would  put  on  bowels  of  pity  and  compassion  towards  the  wants 
and  miseries  of  God's  distressed  ones,  and  stretch  forth  an  helping 
hand  towards  their  relief,  which  leadeth  me  to  a  second  use,namely, 
2.  '  Use  of  exhortation,  to  stir  up  every  one  who  have  given  up 
their  names  unto  Christ,  to  make  conscience,  as  of  every  duty  com- 
manded by  him,  so  of  this  especially,  which  he  hath  so  vehement- 
ly pressed  upon  us  in  his  word,  and  encouraged  us  unto  by  many 
sweet  and  precious  promises. 

It  is  observed,  that  they  are  the  richest  merchants  and  citizens 
who  trade  boldly  ;  whereas  they  who  are  fearful  to  adventure  their 
goods,  have  but  small  returns.  In  like  manner,  it  is  found  by  ex- 
perience, that  such  christians  as  are  most  forward  to  supply  the 
wants  of  the  poor,  boldly  adventuring  their  goods  upon  the  wa- 
ters, do  most  of  all  thrive^  and  prosper  in  the  world.  Why  then  will 
any  man  be  so  unwise,  as  to  lose  his  riches  for  fear  of  losing 
them  ?  and  not  rather  seem  to  lose  them  that  he  may  in  truth  find 
them  ?  These  earthly  things  are  assuredly  lost  by  keeping,  and 
kept  by  well  bestowing  them. 

What  now  rernakieth  but  that  you  look  about  you,  where  you 
may  lay  out  your  money  to  your  best  advantage  ?  Make  diligent 
enquiry  after  the  poor  ministers  and  members  of  Christ.  Seek 
more  after  them  than  they  do  after  you.  For  most  certain  it  is, 
that  you  get  more  by  giving  unto  themr  than  they  do  by  receiving 
from  you.  And  you  are  more  beholden  unto  them  for  receiving 
your  charity,  than  they  are  unto  you  for  giving  it.  Whereas  you 
only  relieve  their  bodies,  they  feed  your  souls,  as  Prov.  xi.  17. 
The  merciful  man  doth  good  to  his  own  soul,  which  is  refreshed 
with  the  mercy  which  he  sheweth  to  others. 

Riches  are  a  mere  uncertainty,  like  unto  a  flock  of  birds  in  a 
man's  field,  who  cannot  say  they  are  his  because  they  sit  there, 
*  for  they  take  unto  themselves  wings  and  fly  away.1    Now  in  deal- 
ing with  things  uncertain,  it  will  be  your  wisdom, 
1 . '  To  make  them  as  sure  as  you  can.' 
2.  '  To  make  the  best  use  of  them  that  you  can.* 


The  surest  and  safset  Way  of  Thriving.  S2S 

1 .  What  greater  wisdom  than  to  make  sure  ?  And  what  better 
"way  imaginable  to  make  sure  your  estate,  than  by  putting  it  into 
good  hands  ?  And  what  safer  hands  than  the  hands  of  the  Lord  ? 
Put  them  into  the  hands  of  God's  poor,  and  you  thereby  put  them 
into  God's  hands. 

As  in  a  state  politic  the  Lieger  ambassadors  that  are  sent  abroad 
to  lie  in  foreign  kingdoms,secure  our  peaceable  state  at  home  :  So 
what  we  disperse  and  send  abroad  to  the  poor,  secureth  the  rest 
at  home.  For,  as  the  poor  beg  of  thee,  so  they  beg  of  God  for 
thee,  that  he  would  preserve  and  bless  thy  store  :  their  devotions 
are  sent  up  to  heaven  for  thy  security. 

2.  '  And  what  better  use  can  you  make  of  your  riches,  than  by 
bestowing  a  part  of  them  upon  the  poor  and  needy  ?'  It  being  the 
chief  end  of  God's  giving  more  of  this  world's  goods  to  some  than 
to  others,  that  they  who  have  the  greater  store  should  give  out 
thereof  to  them  who  are  in  want. 

By  communicating  of  our  riches  to  the  poor,  we  shall  make  them 
our  friends,  both  to  give  evidence  for  us  of  the  truth  of  our  faith 
and  charity,  and  to  beg  a  plentiful  return  upon  us  :  This  is  the 
advice  of  our  Saviour,  Luke  xvi.  9.  '  Make  to  yourselves  friends 
of  the  mammon  of  unrighteousness,  that  when  ye  fail,  they  may 
receive  you  into  everlasting  habitations.1  Where,  by  mammon, 
our  Saviour  intendeth  the  abundance  of  this  world's  goods,  which 
he  called  mammon  of  unrighteousness,  because  ordinarily  by 
worldly  men  it  is  unrighteously  used.  This  he  hinteth,  that  his 
disciples  might  be  the  more  wary  about  it,  and  the  more  careful 
of  making  themselves  friends  thereof,  that  is,  so  to  use  their  rich- 
es by  relieving  the  poor,  as  the  good  works  done  by  them  may 
give  testimony  of  their  faith  and  charity,  which  is  the  part  of 
friends.  Friends  are  ready  to  give  good  testimony  of  one  ano- 
ther. 

Surely,  rich  men  have  a  price  in  their  hands,  wherewith  to  pur- 
chase to  themselves  a  good  inheritance,  had  they  but  hearts  to 
make  use  of  it.  Though  charity  pretend  not  to  any  merit  ex  con- 
gruo,  or  condigno  ;  yet  will  it  be  plentifully  recompensed  by  God 
both  here  and  hereafter. 

I  hope  you  will  pardon  my  zeal  in  pressing  this  duty  of  charity 
so  much  upon  you :  I  do  assure  you,  it  is  not  out  of  any  design  to 
take  any  thing  from  yourselves,  and  children,  but  only  to  shew  you 
*  the  surest  and  safest  way  of  thriving  in  the  world ;'  and  how  you 
may  entail  God's  blessing  upon  your  children,  and  so  secure  unto 
them  the  portion  which  you  leave  them. 

The  apostle  knowing  how  backward  rich  men  especially  were 
to  all  wrorks  of  charity,  adviseth  Timothy  (1  Tim.  vi.  17.)  not  on- 
ly to  Commend  unto  them  the  duty,  but  to  command  it.  The  ex- 
pression of  the  apostle  is  very  observable,  He  doth  not  say  angellei, 
declare  unto  them,  but  parangellie,  charge  them  that  are  rich  in  this 


524  The  surest  and  safest  Way  of  Thriving, 

world,  as  they  love  their  lives,  and  would  save  their  souls,  to  be 
rich  in  good  works.  As  one  wittily  glosseth  upon  those  words  of 
the  apostle.  If  God  should  charge  the  rocks,  they  would  send 
forth  water :  If  the  stones,  they  would  become  bread  :  If  the  ra- 
vens, they  would  feed  Elijah  :  If  the  quails,  they  would  victual  the 
camp  :  If  the  clouds,  they  would  rain  down  food  from  heaven  up- 
on his  poor  people ;  will  you  be  more  rocky  than  rocks  ?  more 
stony  than  stones ;  more  ravenous  than  ravens  ?  more  senseless 
than  birds  ?  more  empty  than  clouds  ? 

If  you  be  rich  in  this  world's  goods,  and  be  not  rich  in  good 
works,  talk  not  of  your  faith,  for  there  can  be  no  true  faith  with- 
out good  works,  James  ii.  1 7.  Neither  tell  me  of  your  religion  : 
for  there  can  be  no  true  religion  in  you,  so  long  as  you  make  no 
conscience  of  this  duty.  Pure  religion,  saith  the  apostle  James, 
chap.  i.  27.  (is  this)  '  To  visit  the  fatherless  and  widows  in  their 
afflictions,'  and  you  never  learned  other  religion  of  us. 

The  Lord  indeed  giveth  us  leave  to  eat  and  to  drink  and  to 
cheer  up  our  hearts  by  partaking,  in  some  measure  of  that  portion 
he  hath  bestowed  on  us  :  but  he  never  allowed  us  to  keep  all  unto 
ourselves,  or  to  spend  it  in  the  gratifying  our  sinful  lusts,  but  com- 
mands us  to  set  apart  some  portion  of  our  estate,  for  the  relief  of 
those  for  whom  nothing  is  provided. 

Shall  I  yet  again  need  to  tell  thee,  that  thy  liberality  to  the  poor 
cannot  bring  any  loss  to  thine  estate,  seeing,  the  more  thou  givest, 
the  more  thou  shalt  receive  ?  It  is  fabled  of  Midas,  that  '  whatso- 
ever he  touched  was  turned  into  gold.1  But  it  is  no  fable  nor  fan- 
cy, that  the  hand  of  charity  can  do  it ;  can  extract  grace  out  of 
your  goods,  righteousness  out  of  riches,  and  heaven  out  of  earth. 
The  imparting  of  goods  to  such  good  uses,  whilst  it  seems  to  impair, 
doth  mightily  improve  what  you  have,  to  your  most  singular  ad- 
vantage. The  more  liberal  any  man  is,  the  more  likely  he  is  to 
be  a  rich  man  :  the  mercy  of  God  will  crown  his  beneficence  with 
such  a  blessing  of  store  that  he  shall  find,  he  will  never  be  behind 
hand  with  him.  It  is  nothing  which  the  poor  receive  from  him, 
in  comparison  of  that  blessing  which  he  shall  receive  from  the 
Lord.  It  may  be,  thou  dost  not  find  thy  store  thereupon  present- 
ly increased,  yet  if  thou  diligently  observest  the  passages  of  God's 
providence  towards  thee,  thou  wilt  sooner  or  later  find  thyself 
abundantly  reimbursed  of  all  thy  disbursements. 

I  told  you  before,  that  I  am  willing  to  do  you  a  kindness :  and 
that  it  may  be  a  kindness  indeed,  I  must  farther  tell  you,  not  only 
what  you  should  do,  but  '  how  you  must  do  it,  that  you  may  not 
lose  your  reward.'  And  if  you  would  make  sure  to  be  gainers  by 
whatever  you  thus  lay  out,  observe  the  following  directions. 

1.  '  Give  yourselves  to  the  Lord,  and  with  yourselves,  all  that 
ever  you  have,  to  be  so  laid  out,  whether  upon  yourselves  or 
others,  as  he  doth  appoint  and  require.' 


The  surest  and  safest  Way  of  Thriving.  525 

2  Cor.  viii.  2.  The  apostle  boasting  of  the  Macedonian  Chris- 
tians, and  of  the  riches  of  their  liberality,  tells  us,  ver.  5.  'That 
they  first  gave  themselves  to  the  Lord.'  He  that  will  not  give 
himself  to  the  Lord,  is  like  to  give  but  little  else.  And,  if  he 
should  give  all  that  he  had,  and  only  withhold  himself,  God  will 
not  accept,  nor  reward  it.  God  will  have  nothing  of  thee,  if  he 
may  not  have  thy  heart. 

Give  yourselves  for  servants  to  the  Lord,  to  serve  him  with  your 
spirits  first ;  and  then  with  all  that  you  have.  Make  over  your- 
selves to  God  in  Christ,  to  be  his  covenant  servants  ;  and  thence- 
forth count  and  say  of  yourselves,  as  the  apostle  teacheth  you, 
1  Cor.  vi.  23.  '  I  am  not  mine  own,  but  must  henceforth  glorify 
God  with  my  body  and  my  spirit,  yea,  and  with  all  that  I  have, 
which  are  his.' 

He  that  would  serve  the  Lord  with  his  spirit,  will  as  readily 
serve  him  with  all  that  he  hath.  God  that  hath  given  us  his  Son, 
how  f  will  he  not  with  him  freely  give  us  all  things,'  Rom.  i.  32. 
And  that  man,  that  hath  given  God  his  soul,  will  keep  back  no- 
thing from  him. 

Friend,  thou  sayest  thou  art  the  Lord's,  and  hast  devoted  thy- 
self to  him  ;  thou  hopest  that  thou  art  Christ's,  and  hast  joined 
thyself  in  covenant  unto  him,  resolving  to  be  his  disciple  :  but, 
which  way  runs  thine  estate  ?  Whose  house  is  this,  these  lands, 
and  this  money  which  thou  hast  ?  are  these  the  Lord's  too  ?  How 
is  it  then,  that  thy  lusts  have  so  much  of  them  at  their  service  ? 
That  thy  pride  hath  so  much,  and  thine  appetite  so  much  ;  or, 
that  they  are  all  impropriated  and  kept  by  thee  to  feed  thy  co- 
vetousness  ?  Is  all  thou  hast  the  Lord's  ?  How  is  it  then,  that  thou 
begrudgest,  or  thinkest  so  much  of  every  little  that  he  calls  for 
from  thee  ?  Thou,  who  wilt  not  in  every  case  part  with  so  much 
as  God  calls  for,  art  either  a  liar,  or  a  robber.  Either  thou  didst 
not  give  all  to  God,  when  thou  saidst  thou  didst,  and  then  thou 
art  a  liar ;  or,  if  thou  didst  give  all,  and  yet  will  not  let  him  have 
what  he  calls  for,  but  be  slowest  it  elsewhere,  then  thou  art  a  rob- 
ber. 

Obj.  l  But  some  will  say,  must  I  give  all  I  have  to  the  poor,  and 
so  leave  myself,  and  my  family  to  be  beggars  ?  or,  what  else  is 
your  meaning,  when  you  say,  I  must  give  all  to  the  Lord  ?' 

My  meaning  is,  '  That  you  so  give  all  to  the  Lord,  as  to  resolve 
to  dispose  of  your  whole  estate  to  such  persons  and  purposes,  as 
God  orders  and  appoints  you.' 

Some  others  will  here  put  in  and  say ;  (  But  I  am  free  and  boun- 
tiful, and  give  great  alms  ;  I  cast  my  bread  upon  the  waters  :  I 
give  a  portion  to  six,  and  also  to  seven  :  I  devise  liberal  things  ;  I 
delight  to  shew  mercy.' 

Dost  thou  so  ?  it  is  well  thou  dost.  God's  blessing  on  thine 
heart  for  it :  it  is  great  pity,  that  any  liberal  man  in  the  world, 


526  The  surest  and  safest  Way  of  Thriving. 

should  lose  his  reward ;  and  that,  thou  mayest  not  lose  thine,  take 
this  counsel  of  a  friend  that  loves  thee,  see  that  thou  hast  sincere- 
ly given  up  thyself  to  God  as  his  covenant-servant,  and  art  a  de- 
voted disciple  of  Jesus  Christ,  and  that  these  thy  works  of  mercy, 
are  done  in  pursuance  of  thy  covenant,  as  apart  of  that  service 
which  thou  owest,  and  hast  vowed  to  thy  Lord,  whose  thou  art, 
and  whose  talents  thou  reckonest  all  thou  hast.  And  look  to  this 
the  rather,  because  it  is  possible,  that  men  of  great  good  works 
may  be,  as  of  little  charity,  so,  of  little  faith  also,  which  is  that 
grace  which  entitles  God  to  us,  and  all  we  do,  and  obtains  our  ac- 
ceptance with  him.  First,  by  faith  give  thyself  to  him  ;  and  then 
by  charity  serve  him  with  what  thou  hast  ;  and  then  doubt  not 
of  a  plentiful  return. 

II.  '  Offer  up  your  gifts  upon  the  altar.1  Give  yourselves,  and 
with  yourselves,  all  that  you  have  through  Christ  unto  God.  Let 
him  be  your  altar  that  sanctifies  your  gift :  it  is  through  him  alone 
you  will  be  accepted,  Eph.  i.  6.  '  He  hath  made  us  accepted  in 
the  beloved.'  Let  your  '  souls  be  sprinkled  with  his  blood  ;'  and 
thereby  washed  from  your  blood,  from  your  natural  and  contract- 
ed guilt,  and  pollution,  and  then  they  will  be  a  gift  acceptable  to 
the  Lord.  Do  not  think  you  have  no  more  to  do,  but  to  give 
yourselves  as  you  are  to  the  Lord :  you  have  given  yourselves  to 
sin,  and  now,  it  may  be,  you  think,  you  will  give  yourselves  back 
to  the  Lord  :  but  know,  there  is  no  more  in  it  than  so,  Thou  art 
in  thyself  a  guilty  and  defiled  soul,  and  God  will  have  none  of  thee 
in  this  case  :  go  to  Christ  first,  and  get  him  to  cover  thine  un- 
righteousness, and  to  cleanse  thee  from  thy  filthiness,  put  thy 
wretched  soul  into  his  hands,  and  let  him  present  it  unto  the  Father. 

And,  whatever  thou  givest  with  thyself,  thine  alms,  thy  bread, 
or  thy  jlesh,  or  thy  money,  that  thou  hast  for  his  poor;  put  it  all 
into  the  same  hand,  and  let  him  present  this  also  to  the  Father, 
for  the  use  of  his  servants. 

Friends,  though  I  would  have  you  givers,  yet,  I  would  not  have 
_you  losers.  I  would  not  have  you  losers,  either  by  saving,  or, 
by  unprofitable  giving. 

1.  '  Be  not  losers  by  saving.'  This  is  the  next  way  to  lose  all, 
by  thinking  to  save,  and  keep  all  to  yourselves.  '  He  that  will  save 
his  life,'  that  is>  by  not  laying  it  down  when  God  calls  for  it,  he 
shall  lose  it.  And,  so  '  he  that  will  save  his  estate,'  that  is,  '  By 
refusing  to  lay  it  out  where  God  would  have  him,  he  is  the  more 
like  to  lose  all  that  he  hath.' 

2.  '  Lose  not  by  unprofitable  bestowing,'  All  that  is  bestowed 
unprofitably,  as  to  thee,  to  whomsoever  thou  givest  it,  which  is 
not  gjvcn  first  through  Christ  unto  God,  and  to  his  servants  for 
the  Lord's  sake.  It  may  be  profit  however  to  them,  who  receive 
it,  but  no  profit  to  thee  who  givest.  It  is  only  what  is  given  to 
God,  and  to  men  for  God's  sake,  for  which  God  becomes  debtor. 


The  surest  and  safest  Way  of  Thriving,  52? 

TIL  '  Fetch  all  your  alms  out  of  your  hearts.  Draw  forth  thy 
soul  to  the  hungry,5  Isa.  lviii.  10.     Give  what  thou  givest, 

1.  '  Out  of  a  willing  heart.' 

2.  '  Out  of  a  compassionate  heart.' 

3.  '  Out  of  a  thankful  heart.' 

1 .  '  Out  of  a  willing  heart ;  give  willingly,'  2  Cor.  ix.  6. '  Eve* 
fy  man  as  he  purposeth  in  his  heart,  so  let  him  give,  not  grudg- 
ingly, or  of  necessity,  for  God  loveth  a  cheerful  giver.'  An  alms- 
deed  in  Scripture  is  called  a  sacrifice,  such  a  sacrifice,  as  is  well- 
pleasing  unto  God,  Heb.  xiii.  16.  To  do  good,  and  to  communi- 
cate, forget  not  j  for,  with  such  sacrifices,  God  is  well  pleased* 
Now,  all  our  Christian  sacrifices  are  to  he  free-will  oblations.  An 
alms  without  a  will,  is  a  sacrifice  without  an  heart,  and  will  be  re- 
jected of  God. 

2.  '  Out  of  a  compassionate  heart.'  Get  a  compassionate  heart, 
and  fetch  all  thine  alms  out  of  thine  own  bowels.  It  is  the  hard 
heart  of  men  that  shuts  up  their  purses  :  thou  say  est,  thou  hast  not 
to  spare,  thou  wantest  it  thyself,  or  those  about  thee  may  want  it : 
No,  thou  wantest  an  heart :  and  that  is  the  reason  that  those  that 
need,  must  want  thine  alms.  A  compassionate  heart  would  find 
something,  or  other,  for  those  that  are  in  distress. 

O  get  a  compassionate  and  merciful  heart.  Hast  thou  received 
mercy,  and  wilt  not  thou  be  merciful  ?  Dost  thou  hope  for  mer- 
cy, and  wilt  thou  not  shew  mercy  ?  Put  thyself  into  thy  poor 
brother's  case  a  while,  think  how  hard  it  is  with  him.;  think  of  his 
hunger  and  nakedness,  of  his  pressing  straits  and  miseries  ;.  let  thy 
soul  go  into  his  house,  and  see  his  naked  walls,  his  cold  chimney, 
his  empty  cupboard,  his  starving  children ;  and  then  think  agair>r 
O  how  if  it  were  thus  with  me !  Ah  poor  distressed  creatures  ; 
Hoav  are  they  pinched  and  pined,  whilst  I  have  enough  and  abound  ? 
0  my  bowels,  How  can  you  but  yearn  ?  O  mine  heart,  How  canst 
thou  but  bleed  over  such  distressed  ones  ?  Hast  thou  nothing  to 
help  them  ?  There  is  enough  in  my  house,  there  is  enough  in  my 
purse  to  yield  them  relief,  but  is  there  no  alms  for  them  in  my 
heart?  Can  I  have  the  heart  to  see  them  pine  and  perish,  and  do 
nothing  to  help  them?  Where  are  ye,  0  my  bowels?  Where  are 
my  compassions  ?  O  my  soul  help,  and  send  portions  to  them  for 
whom  nothing  is  provided. 

3.  '  Out  of  a  thankful  heart.'  Remember  what  God  hath  done 
for  thee  ;  Hast  thou  any  sense  or  experience  of  his  special  love  to 
thee  in  Christ  ?  What  should  that  produce  ?  the  sense  of  divine 
goodness  in  a  way  of  common  providence,  calls  for  all  due  acknow- 
ledgement from  us  :  but  a  taste  of  his  '  paternal  love  in  pardoning 
our  sins,  and  justifying  our  persons,  and  instating  us  in  eternal  life 
and  happiness,  upon  the  account  of  his  Son's  suffering  and  dying 
for  us ;'  this  is}  as  the  strongest  motive  to,  so,  the  most  command- 


£23  The  surest  and  safest  Way  of  Thriving. 

ing  reason  of,  our  charity  or  beneficence  to  our  fellow-creatures  * 
who  stand  in  need  of  it. 

IV.  '  Let  all  your  streams  of  love  flow  into  the  ocean.'  My 
meaning  is,  '  Let  all  be  done  to  the  glory  of  God.1  This  must  be 
your  last  end  to  which  all  must  be  directed,  as  the  apostle  charges, 
1  Cor.  x.  31.  '  Whether  you  eat  or  drink ;'  I  may  add,  or  whether 
you  give  to  eat,  or  to  drink,  '  or  whatsoever  ye  do,  do  all  to  the 
glory  of  God.'  Let  this  be  chiefly  in  your  eye,  and  your  heart, 
*  that  God  may  be  glorified.'  Other  subordinate  ends  there  are, 
as  '  the  refreshing  of  the  needy,  the  adorning  our  holy  profession, 
the  edification  of  others  by  our  good  example  ;'  but  all  at  last  must 
end  here,  that  God  may  be  glorified.' 

Take  heed,  your  end  be  not  to  glorify  yourselves.  As  worms 
breed  in  the  fairest  fruit,  so  pride  and  vain-glory  are  apt  to  creep 
up  out  of  the  best  duties. 

V.  '  Let  your  works  of  charity  be  done  in  humility,  giving 
unto  God  the  honour  of  them,  by  acknowledging,  that  as  what 
you  have  bestowed  on  the  poor,  you  first  received  from  him  :  so, 
it  was  his  goodness  to  give  you  an  heart  to  give  any  thing  out  of 
your  abundance  toward  their  relief.'  Yea,  you  ought  to  be  ever 
jealous  over  yourselves,  lest  there  hath  been  some  hypocrisy  and 
self-seeking  in  your  works  of  charity,  acknowledging,  that  you  are 
so  far  from  meriting  heaven  and  '  salvation  by  your  good  works  ;' 
that  if  God  should  deal  with  you  according  to  the  rigour  of  his 
justice,  he  might  cast  you  into  hell,  for  that  pride  and  hypocrisy, 
which  cleaves  to  your  best  works. 

VI.  '  Let  your  works  of  charity  to  men  be  accompanied  with 
prayers,  and  thanksgivings  unto  God.'  Thank  God,  that  he  hath 
put  you  amongst  the  givers,  and  not  amongst  the  receivers  ;  it  be- 
ing '  a  more  blessed  thing  to  give,  than  to  receive  :'  that  he  hath 
put  you  among  the  givers,  and  not  the  withholders  :  that  he  hath 
given  you  an  estate  to  give,  and  an  heart  to  give. 

VII.  '  Give  out  proportionably  to  what  God  hath  given  unto 
you,'  1  Cor.  xvi.  2.  The  apostle  adviseth  the  Corinthians  to  give, 
1  as  God  hath  prospered  them.' 

Rich  men  therefore  ought  to  be  rich  in  good  works  ;  for  God  ex- 
pecteth  fruit  answerable  to  the  seed  which  he  soweth.  Hath  he 
abounded  to  you  in  this  world's  goods  ?  you  ought  thereupon  to  be 
abundant  in  good  works  towards  others :  your  pounds  are  expect- 
ed, where  the  widow's  mites  are  accepted. 

Having  given  you  some  directions  for  the  manner  of  bestowing 
your  alms  ;  I  shall  briefly  shew  you  the  means  how  to  attain  to 
this  grace  of  Christian  charity. 

Nov/  the  means  I  shall  prescribe,  shall  be, 

1.  '  Such  as  tend  to  the  bringing  your  hearts  to  be  willing  to 
this  dutv.' 


The  surest  and  safest  Way  of  Thriving,  529 

2.  '  Such  as  shall  tend  to  the  helping  of  you  for  the  better  ma- 
naging of  it.' 

First,  '  For  means  to  bring  your  hearts  to  be  willing  to  set 
upon  this  duty,  take  these.' 

1.  '  Oft  call  to  mind,  and  imprint  in  your  memories  the  mani- 
fold precepts  in  the  Scriptures,  requiring  this  duty  at  your  hands* 
As  also,  the  many  gracious  promises  God  hath  there  made  for  the 
encouragement  of  his  people  thereunto  ;'  and  thereupon  reason 
thus  with  thyself,  What  ?  Hath  God  commanded  me,  (Deut.  xvt 
10.)  '  to  give  unto  my  brother  according  to  his  necessity  ?  to  cast 
my  bread  upon  the  waters  ?'  Eccles*  xi.  1.  And,  hath  our  blessed 
Saviour  commanded  me,  Luke  \i.  38.  '  to  give  unto  the  poor  ?' 

And,  hath  the  Lord,  for  my  encouragement  thereunto  promised^ 
'  that  he  will  bless  me  in  all  my  works,  and  in  all  that  I  put  my 
hand  unto,  prosper  me  in  my  trade  and  calling?  That  my  barns 
shall  be  filled  with  plenty  ?  That  what  we  shall  give  or  lend  unto 
the  poor,  he  will  pay  us  again  with  interest  ?  That  though  I  cast 
my  bread  upon  the  waters,'  where  it  may  seem  to  be  lost ;  '  yet,  I 
shall  find  it  after  many  days,'  it  shall  certainly  be  returned  into  my 
bosom  with  increase  ?  And,  hath  my  Saviour  for  my  encourage" 
ment  promised,  Luke  vi.  36.  'That  if  I  give  unto  the  poor,  it 
shall  be  given  unto  me  again,  good  measure,  pressed  clown,  and 
shaken  together,  running  over  ?'  Then  certainly,  '  there  is  no  such 
compendious  way  to  thrive  and  prosper  in  the  world,  as  by  my 
liberality  to  the  poor.' 

2.  '  Prefer  heaven,  and  the  things  of  it,  before  this  earth,  and 
earthly  things.'  Though  the  temporal  reward  which  I  have  so 
much  insisted  on,  be  a  great  encouragement,  yet,  the  greatest  en- 
couragement, is  the  spiritual  and  eternal  reward  that  the  Lord  hath 
promised.  And,  that  this  may  be  the  more  prevailing  encourage- 
ment, '  learn  to  esteem  and  prize  things  spiritual  and  eternal,  &r 
bove  all  things  that  are  but  temporal.'  Suppose,  it  should  so  fall 
out,  that  you  should  never  receive  in  kind  what  you  bestow,  yet, 
count  those  temporal  things  put  off  at  the  best  rate,  which  you  re- 
ceive in  things  spiritual  and  eternal.  Value  grace  and  glory  above 
all  the  treasures  of  the  earth,  and  count  yourselves  to  grow  rich- 
men,  according  to  your  abounding  in  grace,  and  your  evidences 
for  glory.  And  esteem  it  an  unthrifty  saving,  and  holding  in, 
where  you  have  an  opportunity  to  improve  in  your  inner  man,  by 
expending  of  your  outward  substance. 

Till  heaven  be  valued  above  earth,  this  great  argument  encou- 
raging to  acts  of  bounty  and  mercy,  will  lose  its  efficacy.  When 
God  says,  '  Cast  thy  bread  upon  the  waters  for  thou  shalt  find  it 
again  after  many  days :'  the  worldling  will  be  ready  to  demand, 
but,  how  shall  I  find  it  ?  In  what  way  shall  it  be  returned  me  ? 
Shall  I  have  bread  for  bread,  or  money  for  my  bread,  or  houses  or 
lands  for  my  money  ?  probably  thou  mayest.    But,  suppose  not  so, 

C7 


530  The,  surest  and  safest  Way  of  Thriving* 

yet  it  shalt  be  better  than  so,  thou  shalt  have  in  grace,  what  thorn' 
partest  with  in  bread  or  money  :  thou  shalt  reap  in  heaven,  what 
thou  sowest  on  the  waters. 

Goj  fool,  and  learn  better  what  God  is,  and  what  his  everlast- 
ing mercy  is  ;  let  the  lasting  treasures,  the  durable  riches  be  more 
prized  and  valued  by  ihee  ;  and  this  will  stop  thy  mouth,  and  si- 
lence thine  heart  from  such  vain  reasonings. 

2.  For  the  means  tending  to  help  you  for  the  better  managing 
of  it ;  take  these  following. 

1 .  '  Either  follow  the  example  of  the  primitive  saints,  in  setting 
apart  something  every  Lord's  day  out  of  the  former  weeks  gettings.r 

Or,  2.  '  Devote  unto  God  a  certain  portion  of  thy  yearly  in-- 
comes  for  charitable  uses.1 

That  the  former  way  of  setting  apart  something  every  Lord's 
day  for  the  relief  of  the  poor  was  the  practice  of  the  primitive 
Christians,  is  clear  from  that  of  the  apostle  to  the  Corinthians, 
1  Cor.  xvi.  1,2.'  Now  concerning  the  collection  for  the  saints,  as 
I  have  given  order  to  the  churches  of  Galatia,  even  so  do  ye.  Up- 
on the  fost  day  of  the  week  (which  is  the  Lord's  day)  let  every 
one  of  you  lay  by  him  in  store,  as  God  hath  prospered  him.'  This 
way  and  course  concerns  such  in  special  who  live  upon  their  dai- 
ly labours* 

But  though  the  scripture  doth  not  determine  the  exact  propor- 
tion to  be  set  apart  for  good  works,  yet  doth  it  command  us,  '  to 
give  out  proportionably  to  what  God  hath  given  unto  us  ;  to  open* 
our  hands  wide  to  the  necessities  of  the  poor ;  to  be  rich  in  good 
worksT'  and  the  like.  Yea,  the  scripture  dbth  commend  unto  us 
the  examples  of  very  bountiful  Christians  ;  of  Dorcas,  who  is  said 
to  be  '  full  of  good  works,  and  alms-deeds  which  she  did,'  Acts 
ix.  36.- and  of  Cornelius,  who  is  said  to  give  much  alms,  Acts  x» 
2.  and  of  the  Macedonians,  who  are  said,  '  to  give  to  their  powcrr 
yea,  and  beyond  their  power,'  2.  Cor.  viii.  3.  It  likewise  com- 
mendeth  unto  us  the  example  of  Jacob,  who  in  testimony  of  his 
thankfulness  unto  God  for  what  he  should  bestow  upon  him,  vow- 
ed the  tenth  thereof  unto  God  for  pious  and  charitable  uses ;  as, 
Gen.  xxviii.  20,  22.  '  And  Jacob  vowed  a  vow  unto  God,  saying, 
of  all  that  thou  shalt  give  me,  I  will  surely  give  the  tenth  unto  thee.5 

Mr.  Stock  in  his  funeral  sermon  at  the  burial  of  the  Lord  Har- 
rington, speaking  of  his  charity,  declared,  that  in  his  life-time  he 
gave  the  tenth  part  of  his  yearly  revenue  to  the  poor.  Mr.  Gataker 
in  his  funeral  sermon  at  the  burial  of  Mr.  John  Parker,  merchant, 
and  citizen  of  London,  speaking  of  his  charity,  saith,  that  *  at 
his  first  effectual  call,  among  other  things  he  then  resolved  upon, 
this  was  one,  to  set  apart  every  year  a  tenth  of  his  gain  for  the  re- 
lief of  the  poor  and  needy  ;  and  that  God  from  that  time  abundant- 
ly advanced  his  estate.'  And  questionless,  if  such  merchants,  who 
usually  insure  their  goods  upon  their  apprehension  of  danger  at 


The  surest  and  safest  Way  of  Thriving.  531 

sea,  would  sincerely  promise  unto  God  (in  testimony  of  their 
•thankfulness  unto  him)  the  tenth  of  what  should  come  safe  into 
their  hands,  they  might  receive  far  greater  returns  than  they  do* 

In  the  life  of  Dr.  Hammond,  written  by  Dr.  Fell,  I  find  this  ex- 
pression ;  '  the  rate  and  sum  of  .what  the  Doctor  devoted,  was  the 
tenth  of  all  his  income,  wherein  he  was  so  strictly  punctual,  that 
commonly  the  first  thing,  he  did,  was  to  compute  and  separate  the 
poor  man's  share.'  And  how  his  stock  increased,  notwithstanding 
his  abundant  giving  out  to  the  relief  of  others,  the  history  at  large 
declareth.  The  like  I  read  in  the  life  of  Mr.  William  Wheatly, 
minister  of  Banbury,  how  for  many  years  he  set  apart  the  tenth  of 
•his  yearly  comings  in,  both  out  of  his  temporal  and  ecclesiastical 
means,  and  that '  his  estate  prospered  the  better  after  he  took  that 
course.'  To  these  I  could  add  many  more  out  of  the  lives  of  good 
and  charitable  men,  and  out  of  several  funeral  sermons  which  are 
printed  and  published  ;  and  could  name  multitudes  of  men  now 
living,  who  have  devoted  the  like,  and  greater  portion  out  of 
their  estates  for  charitable  uses  ;  and  are  ready  to  attest  the  truth 
of  this  discourse,  '  That  they  are  no  losers,  but  great  gainers  in 
temporals,  by  what  they  have  given  to  the  poor.' 

Mr.  Richard  Baxter  in  his  learned  and  useful  piece  called,  A 
Christian  Directory,  Part  the  4th.  fol.  195.  of  the  quota  pars, 
what  proportion  is  meet  for  most  men  to  devote  for  charitable 
uses,  whether  the  tenth  part  of  their  increase  be  not  ordinarily  a 
fit  proportion  ?  hath  this  expression  : 

'  Though  the  proportion  of  the  tenth  part  is  too  much  for  some, 
and  much  too  little  for  others  ;  yet  for  the  most  part,  I  think  it 
as  likely  a  proportion  as  it  is  fit  for  another  to  prescribe  in  par- 
ticular.' 

2.  '  Be  careful  on  whom  thou  bestowest  thine  alms  ;'  for  by  giv- 
ing to  such  common  beggars  who  are  able  to  work,  and  yet  are 
so  lazy  that  they  will  not  work,  but  would  live  by  the  sweat  of 
other  men's  brows  :  I  say,  fey  relieving  such,  we  shall  both  main- 
tain them  in  their  idle  and  wicked  life  ;  and  they  who  are  truly 
poor,  and  ought  to  be  looked  upon  as  the  proper  objects  of  our 
charity  will  be  neglected,  or  at  least  scanted  of  that  which  of  right 
belongeth  to  them. 

I  am  not  against  the  relieving  of  all  beggars,  some  of  them  I 
know  are  blind,  others  lame,  aged,  and  past  their  work  ;  these 
impotent  poor,  in  regard  of  their  present  condition,  are  objects  of 
charity  ;  but  not  the  impudent  poor,  who  have  strength  enough 
to  work,  and  will  not,  those  canting  vagrants,  who  are  the  bur- 
den of  the  earth,  and  shame  of  the  kingdom,  for  these  I  have  no 
charity  :  Neither  had  the  apostle  St.  Paul,  who  towards  God's 
poor  was  full  of  compassion  ;  but  for  the  Devil's  poor,  he  gave 
this  command,  2  Thess.  iii.  10.  '  That  if  any  would  not  work,  nei- 
ther should  he  eat ;'  that  hunger  and  necessity  might  drive  them 


532  The  surest  and  safest  Way  of  Thriving. 

to  labour.  Erasmus  mentions  a  kind  of  mercy  meetest  for  such, 
it  is  misericordia puniens  :  Surely  the  whip  is  more  their  due,  than 
food :  Bridewell  to  entertain  them,  than  an  alms-house. 

III.  /Another  means  for  the  attaining  this  grace  of  Christian 
charity,  is  this ;  '  Be  earnest  with  God  in  prayer,  that  he  would 
be  pleased  to  bestow  upon  thee  that  adorning  and  enriching  grace 
of  charity,  and  accept  thy  offering:  This  sacrifice,  as  it  must  be 
offered  up  to  heaven,  so  it  must  be  fetched  from  heaven.  The  gift 
of  a  merciful  and  charitable  heart,  is  one.  of  those  gifts  that  come 
down  from  above,  even  the  Father  of  Lights,  James  i.  17.  If 
thou  receives!  not  this  gift  from  God,  thy  poor  brother  is  like  to 
have  no  gift  from  thee.  Now  it  must  be  thy  prayer  that  must 
fetch  o'own  this  gift  from  God. 

Having  thus  shewed  you  the  means  on  our  part  to  be  perform*- 
ed  for  attaining  and  exercising  this  grace  of  charity ;  I  shall  close 
this  discourse  with  answering  two  or  three  objections. 

Gbj.  1.  Some  object  the  greatness  of  their  charge,  the  number 
of  their  children,  who  must  be  cared  for,  and  thereupon  have  lit- 
tle to  give  to  the  poor. 

Ans.  1.  '  Hast  thou  many  children,  thou  oughtest  the  rather  to 
be  charitable,  that  thereby  thou  mayest  entail  God's  blessing  up- 
on them,  which  is  the  best  portion,  and  surest  inheritance  thou 
canst  leave  them  ;'  that  will  secure  their  stock,  and  improve  their 
store  ;  whereas  unmercifulness  to  the  poor  will  entail  a  curse  in- 
stead of  a  blessing,  upon  the  persons  and  estates  of  thy  children. 

2.  '  Thou  who  objectest  the  number  of  thy  children  as  a  plea 
for  thy  parsimony,  how  justly  may  God  then  lessen  the  number, 
and  so  take  away  this  excuse,  by  taking  thy  children  from  thee.' 

3.  *  Suppose  thcu  hast  many  children,  it  may  be  half  a  score, 
reckon  God  for  one  besides ;  give  unto  him  a  child's  portion;'  I 
mean,  bestow  upon  the  poor,  for  his  sake,  as  much  every  year,  as 
one  child  stands  thee  in  ;  give  unto  them  a  child's  portion,  and  I 
dare  boldly  say,  thou  wilt  not  be  the  poorer,  but  rather  a  great 
gainer,  For  thereby  wilt  thou  procure  God's  blessing  upon  thy- 
self and  children,  which  in  truth  is  all  in  al!  ;  and  without  which, 
all  is  like  to  come  to  nothing,  as  we  see  by  daily  experience  ;  which 
made  St.  Austin  say,  '  That  Avhich  thou  givest  out  of  thine  estate 
to  charitable  uses,  will  be  no  loss  to  thy  children,  but  rather  a 
great  advantage.'  Yea,  the  spirit  of  God  in  setting  forth  the  hap- 
piness of  a  merciful  man,  saith?  his  children  shall  fare  the  better 
for  his  goodness  and  bounty  ;  as,  Psal.  xxxvii.  16.  '  He  is  ever 
merciful,  and  lendeth,  and  his  seed  is  blessed;'  that  is,  God  will 
bless  his  children,  not  only  with  spiritual,  but  also  with  temporal 
blessings. 

2.  06/.  Many  professors,  in  these  days,  are  very  barren  in 
good  works. 

Ans.  <  Fruitless  and  uncharitable  Christians  may  make  a  pro- 


The  surest  and  safest  Way  of  Thriving.  -  533 

iession  of  religion,  but  questionless  they  are  no  sound  Christians, 
nor  sincere  professors.'  For  most  certain  it  is,  that  '  the  elect  of 
God  do  put  on  bowels  of  mercy  and  compassion  ;'  as  the  apostle 
speaketh,  Col.  iii.  22.  And  therefore  an  uncharitable  Christian 
is  a  mere  contradiction.  For  who  is  a  Christian  but  he  who  con- 
forms himself  to  the  law,  and  life  of  Christ  ?  The  substance  of 
whose  law  is  charity,  and  whose  life  was  spent  in  going  about 
doing  good,  some  way  or  other,  to  the  souls  and  bodies  of  men 
and  women. 

Whosoever  therefore  having  this  world's  goods,  seeth  his  bro- 
ther in  need,  and  shutteth  up  his  bowels  of  compassion  from  him, 
and  will  not  communicate  any  thing  considerable  towards  his  ne- 
cessities ;  let  his  profession  be  never  so  specious  and  glorious  in 
the  eyes  of  men,  yet  certainly  he  is  but  a  rotten  professor,  and 
dissembling  hypocrite  in  the  sight  of  God.  In  Matth.  xxv.  23. 
we  find  that  liberality  to  the  members  of  Christ  is  made  the  special 
touchstone  of  true  faith  and  godliness.  For  they  are  the  charita- 
ble persons,  who  at  the  great  day  of  judgment  will  appear  to  be 
the  sheep  at  Christ's  right  hand,  and  shall  hear  that  joyful  sen- 
tence of  absolution  ?  '  Comeye  blessed  of  my  Father,  inherit  the 
kingdom  prepared  for  you  before  the  foundation  of  the  world : 
for  I  was  anhungered,  and  ye  gave  me  meat  ;  I  was  thirsty,  and 
ye  gave  me  drink  :  I  was  a  stranger,  and  ye  took  me  in  ;  I  was 
naked,  and  ye  clothed  me  ;  I  was  sick,  and  ye  visited  me  ;  I  was 
in  prison,  and  ye  came  unto  me.' 

And  on  the  other  side,  all  unmerciful  men  who  have  not  reliev- 
ed Christ  in  his  members,  whatsoever  profession  of  religion  they 
have  made  here  in  this  world,  yet  at  the  last  day  will  appear  to 
be  the  goats  set  on  Christ's  left  hand,  and  shall  hear  that  dread- 
ful  sentence  of  condemnation,  '  Depart  from  me  ye  cursed  into  ev- 
erlasting fire,  prepared  for  the  devil,  and  his  angels  :  For  I  was 
an  hungered,  and  ye  gave  no  meat ;  I  was  thirsty,  and  ye  gave  me 
no  drink  ;  I  was  a  stranger,  and  ye  took  me  not  in  :  naked,  and 
ye  clothed  me  not  ;  sick,  and  in  prison,  and  ye  visited  me  not.' 
So  much  shall  suffice  for  this  point  of  doctrine. 
A  word  or  two  for  my  brethren's  sake  of  iha  first  doctrine  raised 
from  the  foregoing  verse,  which  is  the  principal  point  there  in* 
tended  by  our  Saviour  ;  which  was  this, 

17.  '  That  all  needful  succour,  and  good  entertainment  ought 
to  be  afforded  in  special  to  the  ministers  of  the  gospel.' 

Our  Saviour  in  commending  objects  to  our  charity,  in  the  first 
place,  mentioncth  prophets,  and  the  righteous  ones,  saying,  '  He 
that  receiveth  a  prophet  in  the  name  of  a  prophet,  shall  receive  a 
prophet's  reward  :'  and  then  addeth,  '  He  that  receiveth  a  right-, 
eous  man  in  the  name  of  a  righteous  man,  &c. 

Indeed,  so  general  must  be  the  extent  and  emanation  of  our 
charity,  that  it  must  not  exclude  any  who  are  in  want  and  distress, 


534  The  surest  and  safest  Way  of  Thriving* 

For  though  we  may,  and  ought  to  put  a  difference  between  men 
upon  whom  we  bestow  our  charity,  yet  ought,  we  not  to  restrain 
it  from  any  men  who  are  in  want ;  but  must  act  the  grace  of  char- 
ity towards  them  who  have  not  the  grace  of  faith.  Yea,  '  we  ought 
to  do  good  unto  all,'  as  the  apostle  exhorteth,  Gal.  vi.  13.  '  But 
especially  unto  them  who  are  of  the  household  of  faith.'  And  a- 
mong  them,  chiefly  to  the  ministers  of  Christ.  So  as  this  object 
of  charity,  a  prophet,  is  not  here  to  be  taken  exclusively,  but  by 
way  of  eminency  and  preferment :  Ministers  are  before  and  above 
others,  with  more  readiness  and  cheerfulness  to  be  ministered  unto. 

The  people  of  Israel,  we  read,  were  commanded  once  and 
again  not  to  leave  nor  forsake  their  Levites,  especially  when  they 
were  reduced  into  any  straits  and  exigencies  ;  asDeut,  xii.  19.  and 
xiv.  27.  Then  much  less  should  the  ministers  of  the  gospel  be  left 
and  forsaken  by  the  people  of  God,  when  they  lie  under  any  want 
or  distress. 

The  examples  of  God's  people  that  have  gone  before  us  in  the 
performance  of  this  duty,  are  many,  both  in  the  Old  and  New 
Testament.  It  is  recorded  to  the  perpetual  praise  and  commen- 
dation of  Obadiah,  that  he  hid  the  prophets  of  God,  by  fifty  in  a 
cave,  from  the  cruelty  of  Jezebel,  and  sustained  them  with  food, 
and  ministered  all  things  necessary  unto  them,  1  Kings  xviii.  13, 
We  read  likewise  how  the  widow  of  Zarephath  nourished  the  pro- 
phet Elijah  in  her  house  for  many  da}rs  and  years,  even  so  long 
as  the  famine  continued,  1  Kings  xvii.  15,  16.  The  kindness  of  the 
good  Shunamite  to  the  prophet  Elisha,  is  largely  reported,  2  Kings 
iv.  8,  &c.  'It  fell  on  a  day  that  Elisha  passed  to  Shunem,  where 
was  a  great  woman,  and  she  constrained  him  to  eat  bread  ;'  that 
is,  to  refresh  himself  with  food.  '  And  so  it  was,  that  as  oft  as  he 
passed  by,  he  turned  in  thither  to  eat  bread.'  Having  found  good 
entertainment,  and  hearty  welcome,  he  did  the  oftener  visit  the 
family.  '  And  she  said  unto  her  husband,  Behold,  now  I  perceive 
that  this  is  an  holy  man  of  God  which  passeth  by  us  continually, 
let  us  make  a  little  chamber,  I  pray  thee,  on  the  wall,  and  let  us 
set  for  him  there  a  bed,and  a  table,  and  a  stool,  and  a  candlestick.' 
Under  these, other  necessary  accommodations  are  comprised.  The 
good  woman  desired  of  her  husband,  '  that  a  chamber  might  be 
made  for  the  prophet  on  the  wall  ;'  perhaps  not  that  she  wanted 
room  in  her  house  to  lodge  him  in,  but  because  she  considered, 
that  the  noise  of  a  great  family  might  be  some  disturbance  to  the 
prophet's  study  and  devotion  ;  therefore  thought  it  convenient  to 
provide  such  a  chamber  for  him,  where  he  might  be  more  retired, 
and  have  the  free  ingress  and  egress, that  by  those  accommodations 
he  might  be  encouraged  the  oftener  to  take  up  his  lodging  there. 

Rom.  xvi.  2.  It  is  set  down  as  the  heighth  and  crown  of  Phebe'* 
good  works,  that  she  had  been  '  a  succourer  of  the  apostle  Paul 
in  his  wants  and  straits.'    And  in  2  Tim.  i.  16.  we  read  hew  One- 


The  surest  and  safest  Way  of  Thriving*  53> 

siphorus  refreshed  and  relieved  the  apostle  in  his  suffering  con- 
dition, and  was  not  ashamed  of  his  chain  ;  that  is  though  he  were 
a  prisoner,  and  under  restraint  for  the  gospel's  sake  ;  yet  Onesi- 
phorus  owned  him,  shewed  him  all  respect,  succoured  and  reliev- 
ed him  in  that  his  low  condition.  Gaius  likewise,  a  godly,  weal- 
thy citizen  of  Corinth,  is  famous  for  that  kind  entertainment  and 
succour  which  he  gave  to  the  apostle,  and  the  church  with  him, 
Rom.  xvi.  23.  ' 

It  is  recorded  to  the  commendation  of  king  Edward  the  Sixth, 
that  he  afforded  all  needful  succour,  and  good  entertainment  to* 
Bucer,  Fagius,  and  other  divines,  when  they  fled  into  his  king- 
dom, by  reason  of  the  troubles  in  their  own  nation.  And  Beza 
in  his  epistle,  ad  Regent  Jacobum,  maketh  an  honourable  mention 
of  a  liberal  collection  of  the  church  of  Scotland,  sent  to  the  French 
ministers,  who  were  banished  Religionis  causa. 

Here  are  fair  copies  for  us  to  write  after.  And  indeed  why  are 
these  things  written,  and  left  upon  record  to  posterity,  but  for  our 
learning  ?  Not  so  much  for  our  admiration,  as  for  our  imitation? 
that  we  might  follow  their  steps,  and  write  after  their  copy ;  which 
St.  Paul  testifies  of  the  Macedonians,  2  Cor.  ix.  2.  '  How  that 
very  many  of  them  were  stirred  up,  and  provoked  to  a  liberal  con- 
tribution to  the  poor  saints  at  Jerusalem,  by  the  forwardness  and 
zeal  of  the  Corinthians.'  And  St.  Austin  confesseth,  that  '  the 
examples  of  God's  servants  did  burn  and  consume  his  own  luke- 
warmness,  and  their  fervent  zeal  set  an  edge  on  his  devotion.' 

To  these  examples,  I  shall  add  a  few  Reasons  for  the  better  en* 
forcing  this  duty  upon  you, 

Reas.  I.  '  Because  ministers  being  supported,  are  like  to  be  most 
serviceable  to  the  church  of  God.'  They  are  Spiritual  Fathers,  to 
beget  men  unto  Christ.  They  are  his  ambassadors,  and  stand  in 
his  stead  to  reveal  the  mysteries  of  the  kingdom,  sent  forth  to  he 
reconcilers  betwixt  God  and  this  sinful  world,  to  pray  and  beseech 
them  to  be  reconciled  unto  God,  2  Cor.  v.  20.  Their  work  is  to 
bear  the  name  of  God,  to  publish  the  salvation  of  God  before  the 
world :  '  to  open  the  eyes  of  the  blind,  and  to  turn  them  from 
darkness  to  light,  and  from  the  power  of  Satan  unto  God,  that 
they  may  receive  forgiveness  of  sins,  and  an  inheritance  among 
them  that  are  sanctified,1  In  which  respect  ministers  of  the  gospel 
are  more  useful  and  serviceable  in  their  generation,  than  either 
lawyers,  physicians,  or  tradesmen,  which  yet  are  useful  enough. 

1 .  Lawyers,  indeed  may  be  a  means  of  settling  your  right  in  your 
goods  and  lands  :  But  ministers  of  settling  your  right  to  your  hea- 
venly inheritance. 

2.  Physicians  may  cure  the  maladies  of  your  bodies  ;  hxxtmin- 
isters  are  sent  to  cure  the  diseases  of  your  souls. 

3.  Merchants,  and  all  sorts  of  tradesmen  may  replenish  a  land 
with  all  manner  of  necessaries  for  this  life :  but  ministers  only  bring 


836  The  surest  and  safest  Way  of  Thriving* 

in  such  heavenly  and  spiritual  treasures  as  spring  up  into  the  evef* 
lasting  treasure. 

So  that  by  supplying  their  bodily  wants,  you  do  comfort  and  re- 
fresh the  souls  of  many.  And  what  better  charity  imaginable,  than 
by  relieving  the  temporal  wants  of  some  few,  to  further  the  ever- 
lasting salvation  of  many  ?  Oh  what  cause  will  their  souls  have  to 
bless  God  to  all  eternity  for  your  charity,  who  have  been  convert- 
ed by  the  ministry  of  those  whom  you  have  refreshed  and  support- 
ed in  their  work ! 

Reas.  II.  '  Another  reason  may  be  taken  from  the  consideration 
of  the  quality  of  the  persons  for  whom  I  am  pleading :'  They  are 
not  so  mean  as  outwardly  they  appear.  They  whom  you  behold 
so  poorly  clad,  walking  so  dejectedly,  being  destitute  of  many 
outward  comforts,  are  men  endowed  with  many  singular  prero- 
gatives and  privileges,  not  only  above  the  rest  of  God's  people, 
but  likewise  above  the  most  glorious  angels. 

Compare  them  first  with  the  people  of  God  ;  they  are  called  the 
Lord's  sheep,  these  the  shepherds  of  the  fock,  Ezek.  xxxiv.  2, 
They  children  in  God's  family,  these  Spiritual  Fathers,  who  by 
the  seed  of  the  word  beget  men  unto  God,  1  Cor.  iv.  15.  There- 
fore the  Spirit  of  God  vouchsafeth  them  this  dignity,  to  be  called 
sunergoi  tou  Theou,  fellow-labourers  with  God. 

Concerning  angels;  true  it  is,  that  they  and  ministers  are  fel- 
low-servants, Rev.  xxii.  9.  But  yet  ministers  have  sundry  prero- 
gatives above  them. 

1.  'Angels  rejoice  at  the  conversion  of  a  sinner,'  Lukexv.  10. 
But  by  the  ministry  of  prophets,  sinners  are  converted  unto  God, 
Acts  xxvi.  18. 

2.  An  angel  was  sent  to  Cornelius,  to  advise  him  whither  to  go- 
to be  instructed  ;  but  a  minister  instructed  him  in  the  way  of  life, 
Acts  x.  6,  34. 

3.  Was  the  word  of  reconciliation  ever  committed  to  angels  ? 
to  ministers  it  is  committed,  2  Cor.  v.  18.  It  is  observable,  that 
the  embassage  of  ministers  is  not  simply  angelia,  a  message,  but 
euangilion,  the  gospel,  the  gladsome  tidings  of  salvation  by  Jesus 
Christ,  c  into  which  the  angels  themselves  do  desire  to  look  and 
pry,'  as  the  apostle  Peter  expresseth,  1  Pet.  i.  12.  The  Lord  hath 
also  committed  to  his  ministers  the  administration  of  the  sacra- 
ments, which  are  the  seals  of  his  covenant,  whereby  all  his  pre- 
cious promises  are  ratified,  and  confirmed  unto  us.  So  that  as  in 
respect  of  the  rich  treasures  of  God's  word  committed  to  their  dis- 
pensing, they  arc  the  Lord's  treasurers  :  So  in  respect  of  the  sa- 
craments, they  are  the  keepers  of  his  great  Seal.  If  these  officers 
be  great  under  mortal  princes,  what  are  they  under  the  King  of 
Kings  ? 

I  have  taken  the  liberty,  in  a  few  words,  to  set  forth  some  of 
the  privileges  of  the  ministers  of  the  gospel;  partly  for  the  com- 


The  surest  and  safest  Way  of  Thriving.  537 

fort  and  consolation  of  many  of  them  under  misery  and  poverty, 
and  partly  for  the  incitation  of  others  to  afford  them  that  double 
honour  which  the  apostle  calls  for,  1  Tim,  v.  17.  Namely,  the 
honour  of  respect,  and  the  honour  of  maintenance,  that  they  suffer 
them  not  to  sink  under  their  burden,  but  afford  them  some  sea- 
sonable succour  and  relief,  suitable  to  their  present  wants  and 
necessities. 

Reas.  1 1  J.  f  Because  ministers  are  oftenest  exposed  to  sufferings 
and  distresses,  and  so  have  most  need  of  relief.1  The  bow  of  the 
adversaries  of  religion  is  bent  most  against  the  teachers  and  leaders 
of  the  people.  That  word,  1  Kings  xxii.  31.  '  Fight  neither  with 
small  nor  great,  save  only  with  the  King  of  Israel,'  is  often  changed 
into,  '  Fight  neither  with  small  nor  great,  but  only  against  the 

Erophets  of  the  Lord.1  Smite  the  shepherds,  and  the  sheep  will 
e  scattered.  Experience  enough  tells  the  world  who  they  are 
that  are  set  in  front  of  the  battle  ;  and  who  are  the  first  that  fall 
by  the  power  of  the  adversaries.  And  '  who  should  be  most  in 
the  eye  of  charity,  but  those  that  are  most  in  the  eye  of  malice  V 

Besides  for  whose  sakes  is  it  that  ministers  are  so  often  brought 
so  low  ?  Is  it  not  for  your  sakes,  whose  souls  are  dearer  to  them 
than  their  own  substance  ?  Is  it  not  often  upon  this  account,  be- 
cause they  will  be  faithful  to  you,  and  will  not  keep  silence,  nor 
cease  to  watch  over  you  ;  and  to  warn,  and  to  instruct  you  from 
day  to  day  ? 

Might  they  not  save  themselves  more  whole,  if  they  would  hold 
their  peace,  and  let  the  devil  alone  to  have  his  will  of  you  ?  For 
your  sakes  no  doubt  it  is,  that  much  of  their  sufferings  come  upon 
them  5  and  shall  they  be  forsaken  by  you  ?  The  truth  is,  it  is  upon 
this  account  a  piece  of  justice,  as  well  as  a  piece  of  charity,  to  re- 
lieve and  succour  them ;  and  so  you  may. do  two  good  works  in, 
one  ;  the  same  alms  may  be  both  a  work  of  righteousness,  and  a 
work  of  mercy. 

Reas,  IV.  '  Your  gratitude  to  God  requireth  a  cheerful  perfor- 
mance of  this  duty  from  you.  For  wherein  can  you  otherwise 
make  a  suitable  return  to  God,  for  what  he  hath  plentifully 
conferred  on  you,  than  by  contributing  some  of  your  temporals  to 
them,  from  whom  ye  reap  so  much.in  spirituals  ?  The  Lord  of  his 
free  grace  and  rich  mercy  hath  abounded  to  you  in  these  outward 
things ;  '  He  hath  given  ycu  richly  all  things  to  enjoy.'  Yea,  as 
the  Psalmist  speaketh,  '  He  hath  loaded  you  with  his  benefits.' 
Now,  not  to  return  some  part  of  your  estate  to  him,  who  hath  gi- 
ven you  all  that  you  do  enjoy,  were  ingratitude  in  the  highest  de- 
gree :  and  therefore,  how  doth  it  concern  you  often  to  put  the 
Psalmist's  question,  to  yourselves,  'What  shall  I  render  unto  the 
Lord  for  all  his  benefits  towai'ds  me?'  Psalm  cxvi.  12.  Surely 
one  kindness  cleserveth  another ;  as  God  hath  been  bountiful  to 
you,  sure  you  are  very  unworthy,  if  you  be  not  bountiful  to  his. 

63 


538  The  surest  and  safest  Way  of  Thriving. 

And,  how  do  you  think  he  will  take  it  at  your  hands?  Will  he 
ever  say  to  you,  '  Well  done  good  and  faithful  servant ;  thou  hast 
been  faithful,  a  good  steward  of  my  many  gifts  /"  Or,  is  it  all  one 
to  you  whether  he  say,  i  Well  done,  or  not?' 

And  in  regard,  you  cannot  directly  and  immediately  requite  him 
who  is  uncapable  of  being  enriched  by  us,  ('  My  goodness  extend- 
eth  not  to  thee,'  Psalm  xvL  2.)  it  will  be  your  wisdom  to  express 
your  thankfulness  to  God,  by  being  kind  to  his  poor  relations. 
Now,  who  are  nearer  to  God  than  his  ministers  ?  whom  he  hath 
appointed  to  stand  in  his  room,  to  declare  his  mind  unto  his  people; 
who  are,  as  the  mouth  of  the  people  unto  God,  so,  God's  mouth 
unto  the  people  ;  who  are  the  '  messengers  of  the  Lord  of  Hosts,' 
by  whose  ministry  there  is  peace  concluded,  and  reconciliation 
proclaimed  between  God  and  man.  Surely,  what  kindness  you 
shew  to  these,  he  takes  as  done  unto  himself,  Mat.  xxv.  40. 

Reas.  %,  '  Your  relieving  the  faithful  ministers  of  Christ,  may 
in  a  sense  be  said  to  have  something  more  in  it,  than  if  you  should 
shew  your  charity  to  himself,  in  his  own  person,  as  being  a  sign 
of  greater  love.'  It  is  but  an  ordinary  thing  to  return  kindness  to 
our  dearest  friends,  but  to  extend  our  good  will  to  their  relations, 
or  servants,  for  their  sakes,  is  an  evidence  of  much  greater  love. 
For,  if  upon  their  account  only  we  do  good  unto  these  ;  how  much 
more  would  it  be  judged  we  should  be  ready  to  do  it  unto  them- 
selves, if  they  stood  in  need  of  our  help  ?  and  so  will  Christ  look 
upon  it :  our  bounty  expressed  to  his  ministers,  he  will  receive 
as  an  evidence  of  our  more  abundant  love  unto  him,  which  he  will 
in  no  wise  forget,  nor  suffer  to  go  unrewarded. 

Reas.  VI.  '  Such  as  relieve  the  poor  ministers  of  Christ,  shall 
have  their  blessing,  the  benefit  of  their  prayers  unto  God.'  They 
will  bless  you  however,  though  you  have  no  blessing  for  them. 
Though  you  have  not  an  alms  for  them,  yet  they  will  have  a  pray- 
er for  you.  But,  their  bowels  being  refreshed  by  you,  you  may 
expect  that  their  hearts  will  be  the  more  enlarged  for  you ;  and 
this  will  be  a  far  greater  kindness  than  yon  can  bestow  on  them. 
Your  gift  cannot  be  worth  their  fervent  prayers.  In  this  respect, 
it  is  much  better  to  give,  than  to  receive ;  because  he  that  receives, 
hath  but  a  perishing  alms ;  he  that  gives,  receives  an  abiding 
blessing,  the  blessing  of  prayers. 

Herein  did  the  apostle  St.  Paul  make  a  large  requital  to  Onesi- 
phorus,  for  the  kindness  he  shewed  to  him  in  his  imprisonment ; 
as  you  may  read,  2  Tim.  i.  16.  '  The  Lord  give  mercy  unto  the 
house  of  Onesiphorus,  for  he  often  refreshed  me ;  and  was  not 
ashamed  of  my  chain.'  As  if  he  had  said,  1  received  much  comfort 
and  refreshment  from  Onesiphorus  when  I  was  in  prison;  for  the 
which  I  beseech  the  Father  of  all  mercies,  to  shew  mercy  unto 
him,  and  his,  by  blessing  him,  and  his  whole  family,  with  all  bles- 
sings, both  temporal,  spiritual  and  eternal.     And,  indeed,  what 


The  surest  and  safest  Way  of  Thriving.  539 

blessing  can  that  man  want,  who  hath  a  share  in  many  minister's 
prayers  ?  which  are  available  for  the  obtaining  of  all  good  things 
at  the  hand  of  God  ;  as  for  themselves,  so,  for  others.  Yea,  the 
very  work  of  charity  doth  bespeak  a  blessing  from  God.  As  the 
blood  of  Abel  is  said  to  cry  to  the  Lord  for  a  curse  or  vengeance 
upon  Cain  ;  so  every  act  of  charity  crieth  to  God  for  a  blessing 
upon  the  charitable.  Our  very  acts  of  charity,  in  relieving  the 
wants  of  the  poor,  and  refreshing  their  bowels,  do  pray  and  cry 
to  God  for  his  blessing  upon  us,  and  ours. 

Reas.  VII.  '  Your  charity  to  them  will  be  hereafter  rewarded 
with  everlasting  glory  and  happiness  in  the  kingdom  of  heaven.' 
This  reason  our  Saviour  himself  giveth  in  these  words  ;  c  He  that 
receiveth  a  prophet  in  the  name  of  a  prophet,  shall  receive  a  pro- 
phet's reward  ;'  whereby  is  meant,  that  surpassing  and  excellent 
weight  of  glory,  which  cannot  be  expressed  by  the  tongue  of  men 
or  angels.  Yea,  by  the  reward  of  a  prophet,  seemeth  to  be  im- 
plied the  highest  degree  of  heavenly  glory.  For,  Daniel  xii.  3. 
it  is  said,  That  they  be  wise,  that  is,  The  righteous,  who  are  en- 
dowed with  true  spiritual  wisdom,  .being  lightened  by  the  Spirit 
of  God,  shall  shine  as  the  brightness  of  the  firmament  ;  but  they 
that  turn  many  to  righteousness  ;  which  is  the  work  of  prophets, 
shall  shine  as  the  stars  for  ever  and  ever. 

Now  by  your  bounty  to  the  prophets  of  God,  you  may  come  to 
partake  of  their  reward.  So  that,  it  is  your  own  concernment  to 
contribute  liberally  towards  their  relief.  Not  that  your  charity  to 
them  doth  merit  that  glorious  reward  ;  but  in  regard  of  the  pro-, 
mise  of  God  made  to  all  those,  who  do  exercise  the  same  towards 
his  ministers,  it  shall  be  truly  given  unto  them. 
For  a  word  of  Application. 

•'Oh  how  should  the  consideration  of  these  things  stir  up  the 
hearts  of  all,  especially  such  as  have  a  blessing  in  their  hand,  an 
estate  to  give,  to  draw  forth  their  souls,  and  reach  forth  their 
hands  to  the  supply  of  these  wanting  servants  of  God.'  Surely, 
this  is  a  time  wherein  Christ  is  trying  your  love  to  him,  by  your 
charity  to  them.  Are  you  not  concerned  to  make  proof  of  your 
love  to  Christ  ?  Have  you  not  an  opportunity  before  you,  and  a 
loud  call  from  heaven,  to  prove  it  in  this  way  ?  Can  you  not  hear 
him  that  said  once  to  Peter,  John  xxi.  16.  Lovest  thou  me  ?  feed 
my  sheep.  Can  you  not  hear  the  same  voice  calling  to  you,  Lovest 
thou  me  ?  feed  my  shepherds.  Sure,  thou  art  very  deaf  to  the  voice 
of  the  providences  of  this  day,  if  thou  do  not  hear  this  call.  And, 
will  you  prove  that  you  have  no  love  to  Christ  ?  What  do  you  else, 
if  you  suffer  his  to  starve,  when  you  have  wherewith  to  feed  them  ? 
Beloved,  it  is  through  God's  free  grace,  and  rich  bounty,  that  you 
enjoy  such  plenty  of  outward  good  things,  when  many  of  his  min- 
isters are  in  great  want.  What  you  have,  you  have  received 
from  him.     Is  it  not  then  most  just  and  reasonable,  that  you 


Bid  The  surest  and  safest  Way  of  Thriving. 

should  return  back  some  part  of  your  estates  unto  God,  by  re- 
lieving his  ministers,  in  testimony  of  your  love  and  thankfulness 
unto  him  for  what  you  have  ?  Hath  God  given  you  hundreds  and 
thousands  ?  and,  will  not  you  part  with  a  few  pounds  or  shillings 
when  he  calls  aloud  unto  you  for  the  same,  as  now  he  doth  in  these 
days  ?  though  the  earth  be  his,  and  the  fulness  of  it,yet  (in  a  sense) 
he  hath  need  sometimes  of  your  estates.  Mat.  xxv.  35.  Christ  tel- 
leth  you  of  his  wants,  and  sheweth  you  how,  and  when  he  is  re- 
lieved. 

Friend,  Wilt  thou  say  this  ?  Wilt  thou  in  the  presence  of  the 
Lord  come  to  this  gracious  resolution  ?  Or  canst  thou  yet  find  in 
thine  heart  to  deny  thy  Lord,  and  continue  to  be  as  hard-hearted, 
and  close-ha  q  hou  wert  wront  to  be  ?  Dare  not  to  say,  Lord, 

my  goods  are  mine  own,  I  owe  thee  nothing  :  dread  such  thoughts, 
that  how  17  uch  soever  thou  hast,  the  servants  of  Christ  shall  be 
nothing  the  better  for  it. 

Once  again  consider,  thou  art  put  to  this  choice,  either  to  ac- 
cept of  the  counsel  of  Christ,  or  to  reject  it  •,  which  of  the  two  wilt 
thou  do  ?  If  thou  rcsclvest  not  on  mercy,  and  liberality,  thou  re- 
jectest the  word  of  the  Lord  ;  and  if  thou  rejectest  his  word,  thou 
rejectest  the  Lord,  and  therein  sayest,  He  shall  be  no  Lord  for 
me.  But,  if  thou  acceptest,  then  go,  and  do  accordingly  :  let  the 
hunger,  and  the  thirst,  and  the  nakedness  :  the  wants  and  distres- 
s  :  of  his  servants  feel  in  that  relief  they  shall  receive  from  thee, 
that  thou  art  a  man  to  whom  the  Lord  hath  not  spoken  in  vain. 
Let  fihem  feel  it  presently,  and  let  them  feel  it  constantly  ;  this 
year,  and  the  next  year,  and  the  next,  even  whilst  they  have  need 
to  receive,  and  thou  hast  it  by  thee  to  give.  This  do,  and  the  Lord 
i:  accept  thee,  remember  all  thy  offering,  and  accept  all  thy  sacri- 
<■'•  fices  ;  the  Lord  hear  thee  in  the  dav  of  thy  trouble  ;  the  name 
"  of  the  God  of  Jacob  defend  thee  :  The  Lord  grant  thee  accor- 
"  ding  to  thine  own  heart,  and  fulfil  all  thy  counsel :  The  Lord 
"  remember  thee  with  the  favour  he  beareth  unto  his  children, 
"  and  visit  thee  with  his  salvation." 


FINIS. 


THE 


A  ivord  to  Sinners  and  a  tvord  to  Saints. 

The  former  tending  to  the  awake- 
ning the  consciences  of  secure  sin- 
ners, unto  a  lively  sense  and  appre- 
hension of  the  dreadful  condition 
they  are  in,  so  long  as  they  live  in 
then*  natural  and  unregenerate  es- 
tate. 

The  latter  tending  to  the  direct- 
ing and  persuading  of  the  godly  and 
regenerate  unto  several  singular  du- 
ties, from  John  iii.  1,  2,  3. 

Chap.  1.  The  exposition  and  ob- 
servations arising  out  of  the  first  and 
second  verses.  Page  11 

2.  The  exposition  and  observa- 
tions arising  out  of  verse  third.  15 

3.  Of  the  nature  of  regeneration, 
what  it  is.  21 

4.  Of  the  parts  of  regeneration,  and 
causes  concurring  thereunto.  23 

5.  Sheweth  the  reasons  why  rege- 
neration is  necessary  to  salvation.       26 

6.  An  use  of  exhortation  to  en- 
deavour after  regeneration,  with 
quickening  motives  thereunto.  28 

7-  Sheweth  the  miserable  and 
dreadful  condition  of  the  unregene- 
rate in'  their  life  time.  32 

8.  Sheweth  the  miserable  and 
dreadful  condition  of  the  unregene- 
rate at  1heir  death.  37 

9.  Sheweth  the  miserable  and 
dreadful  condition  of  the  unregene- 
rate after  their  death.  40 

10.  Shewing  the  miserable  and 
dreadful  condition  of  the  unregene- 
rate after  the  day  of  judgment.  48 

11.  Sheweth  that  there  is  hope  of 
mercy,  for  the  worst  of  sinners.  53 

12.  Sheweth  the  duties  to  be  prac- 
tised, in  order  to  your  regeneration.  60 

13.  Other  means  on  our  part  to 
be  performed  for  attaining  of  rege- 
neration. 70 

14.  Several  objections  of  carnal 
and  unregenerate  men  against  the 
use  of  the  forementioned  means,  an- 
swered. '  74 

15.  The  second  branch  of  the  use 

of  exhortation  unto  the  regenerate.    79 


16.  An  exhortation  to  bless  God, 
for  the  work  of  regeneration,  and 

to  walk  worthy  thereof.  85 

17.  Sheweth  the  singular  good 
things  which  the  regenerate  ought 

to  do  above  others.  89 

IS.  Of  embracing*  every  opportu- 
nity of  doing  and  receiving  good.        91 

19.  Of  performing  good  duties 
after  a  right  manner.  92 

20.  Of  walking  circumspectly 
and  exactly.  95 

21.  Of  the  danger  of  covetous- 
ness  as  being  the  root  of  all  evil.      101 

22.  Of  living  by  faith  on  God's 
promises.  105 

23.  Of  heavenly -mindedness.         108 

24.  Of  mortification.  115 

Christian  Directions,  how  to  walk  with 
God  all  tlie  day  long. 

Chap.  1.  How  to  begin  the  day 
with  God.  125 

2.  Of  secret  prayer  in  the  morn- 
ing. 127 

3.  Of  ejaculatory  prayer.  139 

4.  Of  reading  the  Scriptures  in 
private.  141 

5.  Of  christian  watchfulness.        144 

6.  Of  watchfulness   over   our 
thoughts.  146 

7.  Of  watchfulness    over  our 
words.  148 

8.  Of  watchfulness  over  our  ac- 
tions. 152 

9.  Of  watchfulness  against  sin, 
and  the  several  kinds  thereof.  154 

10.  Of  our  behaviour  at  meals.      159 

11.  Of  sports  and  recreations.       162 

12.  Of  the  duties  of  our  calling.    164 

13.  Of  our  behaviour  in  secret.      166 

14.  Of  our  behaviour  in  company.  168 

15.  Directions  to  the  rich.  173 

16.  Directions  to  the  poor.  176 

17.  Of  Christian-like  carriage  un- 
der reproaches.  179 

18.  How  to  improve  losses,  cros- 
ses, and  afflictions.  180 

19.  How  to  close  the  day  with 
God.  185 

20.  Directions  for  sanctifying  the 
Lord's  Day.  189 


CONTENTS. 


21.  Directions  for  worthy  receiv- 
ing of  the  Lord's  supper.  202 

22.  Of  preparing  for  death,  and 
how  to  die  well.  223 

23.  Of  the  common  mutual  du- 
ties betwixt  husbands  and  wives.     228 

24.  Of  husbands'  duties  to  their 
wives.  231 

25.  Of  the  duties  of  wives.  232 

26.  Of  the  duties  of  parents.        234 

27.  Of  children's  duties.  235 

28.  Of  the  duties  of  masters.         238 

29.  Of  servants'  duties  to  their 
masters.  241 

The  Christian  Householder. 
Ciiap.  1.  The  parts  of  the  text, 
and  observations  thence  arising1.       245 

2.  The  reasons  of  the  point.  246 

3.  An  use  of  reproof  to  all  pa- 
rents and  masters  of  families  who 
make  no  conscience  of  family-du- 
ties. 250 

4.  A  second  use  of  reproof  to 
such,  who  are  only  triflers  in  fami- 
ly and  religious  duties.  252 

5.  An  exhortation  unto  all  pa- 
rents and  masters  of  families,  to 
make  conscience  of  family  and  re- 
ligious duties.  255 

6.  Of  family  prayer,  with  quick- 
ening motives  thereunto.  256 

7-  Of  reading  the  Holy  Scrip- 
tures in  families,  with  quickening 
motives  thereunto.  262 

8.  Of  family  catechising,  with 
quickening  motives  thereunto.  265 

9.  Of  sabbath  sanctification  in 
families.  269 

10.  Of  exemplary  lives  in  pa- 
rents and  masters  of  families.  273 

The  young  Man* s  Guide,  through  the -wil- 
derness of  this  world,  to  the  heavenly 
Canaan. 
Chap.  1.  The  exposition  of  the 

words.  280 

2.  The  grand  proposition  v\  ith 
the  reasons  thereof.  282 

3.  Contains  a  sharp  reproof  of 
those  who'devote  their  prime  to  the 
service  of  Satan,  and  reserve  their 
decayed  strength  for.God.  288 

4.  An  use  of  exhortation  to  all 
young  men,  to  offer  unto  God  the 
first  fruits  of  their  lives.  290 


5.  Several  objections  of  many 
young  men,  against  their  early 
seeking  and  serving  of  God.  292 

6.  Directions  suitable  to  young 
men.  3$5 

7.  The  two  main  arguments  to 
conversion.  3§9 

8.  Directions  to  young  men  to     ! 
gather  a  stock  of  grace.  313 

9.  Directions  how  to  live  a  godly 
and  gracious  life.  318 

10.  Directions  for  the  manner  of 
following  thy  particular  calling.       321 

11.  Setteth  forth  several  frauds 
and  deceits,  too  frequently  acted 
in  matters  of  commerce  and  trade, 
with  rules  to  prevent  them.  325 

12.  Sheweth  the  vices  whereun- 

to  young  men  are  addicted.  330 

13.  Of  drunkenness.  334 

14.  Of  wantonness  and  unclean- 
ness.  339 

15.  Of  profane  and  rash  swear- 
ing. 345 

16.  Of  lying.  349 

17.  Of  backbiting  or  tale  bear- 
ing. 352 

IS.Of  well  ordering  our  thoughts.  354 

19.  Of  well  ordering  and  govern- 
ing our  words.  357" 

20.  Of  well  ordering  our  actions.  360 

21.  Of  ordering  our  lives  accord- 
ing to  godliness.  364 

22.  OF  moderation  in  the  use  of 
meats  and  drink.  368 

23.  Of  moderation  in  sports  and 
recreations.  370 

24.  Of  moderation  in  seeking  af- 
ter riches.  372 

25.  The  danger  of  bad,  and  the 
advantage  of  good  company.  376 

26.  Sheweth  wherein  a  peacea- 
ble disposition  consists.  379 

27.  Sheweth  how  to  carry  our- 
selves towards  others.  383 

28.  Of  mercy  and  charity  towards 
those  in  misery.  385 

29.  The  necessity  of  restoring 
ill-gotten  goods.  387 

30.  Shewing  the  necessities  of 
performing  relative  duties.  390 

31.  The  Principles  of  the  Chris- 
tian religion.  39S 

32.  The  surest  and  safest  Way 

of  Thriving*.  493 


